But that churches were for a time without Priests or Elders it is more manifest out of the epistle to Titus the fourteenth of the Acts then that it can be denied But how long they were so I wil not define In this matter I suppose the Apostle had not at anye time so great a regarde of the time as of the persons and their perfections For it was not for the wisedome of the Apostles rashly to lay their hands of any or to appoint them ouer the church whom God had not anointed with those graces which are required in a Pastor of the church Wherefore when as the churches which were newly conuerted to the faith did consist but of nouices there was no remedy but they must stay a time vntill they had made triall of their dispositions and taken notice of their abilities vnto whom the church-gouernment was to be committed In the meane while all things were moderated by the vigilant ouer-sight of the Apostles and Euangelists and such as they intertained to their succours as helpers and fellow-labourers No doubt the Apostle Paul is like vnto himselfe in all his Epistles therefore it was not hap-hazard that in the Epistle to the Philippians only he saluteth Bishops Deacons in none of the rest By the which as we are put out of all doubt that the church of the Philippians had their Elders and Deacons so are wee left in suspence for any of the rest If so be as els where we are to gather of his stile the state of the church Here therefore it behoueth the reader to be very attent that wil learn to know what churches had their Priests and what not Is it likely that hee which ordinarilie accustometh to greet so louinglie in all Epistles all that hee knew to be indued with any vertue so willingly to commēd al that he knew to be of any desert in the church and also so freely to note all that he knew to be in any defect I say is it likely that of all other he would haue left the Bishops and elders vnsaluted in the epistle to the Rom. he saluteth many whom albeit he cal his fellow-laborers yet ar they no wher said to haue borne any sway in the church of Rome He remembreth Aquila the church which was in his house who was now at Corinth then at Ephesus sometimes again at Philippos neither forgetteth he Andronicus Vrbanus wherof the one he commendeth as notable among the Apostles and the other he confesseth as his fellow laborer These and all other whom hee knew resiant at Rome hee deygneth with titles of condign prayses because they labobored together with the Apostles And therefore no doubt if so be any of them had beene the proper Pastor of that Church he would surely haue taken some knowledge or made some remembraunce of it As we reade that he did in his Epistle to the Philippians of Epaphroditus and to the Colossians of Epaphras and Archippus Moreouer when Paul came to Rome we read how he was receiued of the brethren and of the Elders the which thing might euen as well haue beene there if there had beene any such Elders there as in the fifteenth of the Actes and the one and twenty also it is well noted how he was intertayned of the Elders But by these it may appeare what the state of the Church was at Rome when the Apostle did write vnto them The like may bee declared out of either Epistle to the Corinthians that I name not any other namely That they had not theyr proper Pastors or peculiar incumbents when those Epistles were written For who knoweth not that Paul did write vnto new born Churches which eyther were then but in the mould or as yet in theyr nonage Who besides Timothy and Titus Apollo Lucas Stephanus and Fortunatus Achaicus and such like whom the Apostle did send to them in common had no other Elders nor yet any other Bishop but the Apostle himselfe And although the Churches were not without order yet ther was not that order as afterwards they had when they were not set in order vnder Elders that had taken orders In meane season the Apostles Euangelists and other religious teachers did visit them by turns as theyr opportunity serued And hence is it that Paul and Apollo doe excuse themselues vnto the Corinthians that they did not visite them so often as they could haue wished The which was also very well noted of Ambrose and Epiphanius Epiphanius aduersus hereses in the 75. heresie hath these wordes When the Gospell was young the holy Apostle wrote according as the matter then stood For where there were Bishops appointed he wrote to Bishops and Deacons Neyther could the Apostles appoynt all thinges at the first In deed the greatest neede was of Priests and Deacons for by these two all Ecclesiasticall functions may be discharged But where there was not any man found worthy a Bishopricke there they remayned without a Bishop But where neede was and there were that were worthy of it there were appointed Bishops But where there was no great multitudes ther were not found among them that might be made priests so they contented themselues with one Bishop in that place c. And he addeth So the Church receiued the fulnes of hir functions for euery thing had not all things at the first but in processe of time those things were prouided which were requisite to the perfection of things necessary Ambrose vpon the 4. of the Epistle to the Ephesians writeth thus In al things the writings of the Apostle doth agree with the order which is now in the Church because these things were written about the beginnings of the Church For he calleth Timothy also a Bishop whom he had ordayned a Priest because the first Priestes were called Bishops that one going away the next might succede him Thus sayth Ambrose And therefore the writings of the Apostles are to be vnderstood according to the seasons in the which they were written In deede the Apostles layd the foundations but others raised the worke Paule planted Apollo watered And therefore so soone as with the time the Church increased and the number of beleeuers multiplyed they were not sufficing for the multitude whome the Lorde himselfe had sent for which cause the Apostles took vnto themselues fellow-laborers in the Ministery first Deacons then Priests or Elders Of whō we are now to speake Of Priests or Pastors and Bishops Chap. IX THe Apostle Saint Paul next after Euangelistes placeth Pastors and Doctors but whether he ment by them two distinct orders or but one only there is the question and that because whosoeuer is a Pastor ought also to be a Doctor but it is not so conuersiuely on the other part For it may be that he is a Doctor which not any where is a Pastor This is once that as by the three former names of Apostles Prophets and Euangelists the Apostle seemeth to note
with those which were Elders in calling whom he had about him and who gouerned the Churches vnder him but he greeueth that such graue and auncient men in yeres whome the Apostle would not haue reprooued any thing roughly should not remaine in the like esteeme with the Pastors and Elders of the Church as they were of olde For expounding those wordes of Paule to Timothie 1. Tim. 5.1 Rebuke not an auncient or an Elder but exhort him as a father hee writeth thus That in reuerence of his yeares an ancient man is to be prouoked with mildnes to goodnes that hee may the rather take warning for beeing gentlie admonished hee will be afraide least afterwards hee should bee more roughly dealt withall which were a shame for an Elder For among all nations age is honoured for which cause both the Synagogues of olde and afterwards also the Church had alwayes certaine auncient men without whose aduise nothing was done in the Church The which by what negligence it was lefte off I cannot tell except haplie it were through the sloth or rather the pride of some Pastors because they alone would seeme to bee some thing Thus much sayth Ambrose who I dare bee bound for him thought nothing lesse then that anie order of the Ministery set downe by the Apostles was nowe worne out For himselfe had Elders which did also rule the Church with him or vnder him besides that the words doe shew as cleare as noone-day that hee spake heere of Elders not in office but in age If any vouchsafe certaine auncients experienced in many thinges the senate of the Church I say not against it but this I auouch that such were they all more auncient then Iaphet are not to bee accounted among the Church officers and Elders which the Apostles ordained And I dare be bolde further to affirme that they are in no small errour who thinke that the Elders and auncients in certaine reformed Churches in this our age are of the same sute with those whome the Apostles ordained in the fourteenth of the Actes and Paule sent for from Ephesus in the twentie chapter Whose order and office is described at large in the Epistles to Timothie and Titus I perceiue here the reformation of the English Church appointeth in euery place certaine Church officers which represent in some sort those auncients and Elders and they are commonly called Church-wardens Notwithstanding these come short of that authority in Ecclesiasticall censure To excommunicate but if any excommunicate person shall disorderly presse into the holy assembly they are to endeuour by the aduise of the Minister to remoue him Their ordinary office according to law is this To gather collect to lay vp and lay out the rents and reuenews of the church to keepe the bodie of the Church and the rest in repayre to keepe the Church booke together with the Minister to admonish offendors and vnruly fellowes and as for the stubborne infamous and offensiue to present them to the Bishop or his deputie that vpon their othes furthermore also to note who they are that absent themselues from diuine seruice vpon the Saboth or holy-daies and to set a fine on their heads according to the law prouided in that case and also to looke that due silence and all other kind of honest seemlines bee obserued in the time of diuine seruice If the ancient Primatiue Church had any such kind of Elders they were not I am sure at any time accounted of our elders among the Elders Bishops of our Church for they alwaies made a difference in the Church betwene the laike officers and the Church Ministers In Tertullian his Apologie the Elders which wee reade were present president in christian assemblies were Bishops and Elders no temporall men vnles wee would make him contrary to himselfe who iustly vpbraided the Heretikes of that time with that fault That they prophaned Church functions with lay persons Neither are these things so spoken of me neither wold I be so taken as if I chalenged those reformed Churches that vse some such like Seniors for so they suppose as Ambrose seemed to wish for I my selfe did vse them when I supplied the place of a Minister in some reformed Churches For the tyrannie of Popish Bishops beeing ouerthrowne when as they which are indeed the true Elders doe themselues in like manner sustaine the office of a Bishop they could not well take vnto themselues the intire gouernment of the Church without some suspicion of the like if no lesse tyrannie And therfore it was necessarie for them to ioyne with themselues certaine godly men out of the whole corps of the Church for that without the assistance of their associates it was not possible for them alone to counter-checke the immodestie of bad men and to bring them into some Coram That place of Paule expounded in his first to Timothie the fift chapter What it is to labour in the worde and doctrine Chap. XIII IT neede not greatly trouble any man when Paule saith That those Elders especially are worthie double honour which labour in the word and doctrine as if it followed therupon that there were other Elders also in the church which taught not For these two do not signifie one the same thing to Labour in the worde and to Teach seeing there was no Elder ordeined of the Apostles that was not apt to teach But for as much as the measure of the gifts of Gods spirit are not alike in all for there be which haue receiued fiue talents who must also pay vse for fiue vnto the Lord there be againe which haue receyued but two To whom much is giuen of him manie things are required If the dolours Paule suffered for preaching the Gospell were compared with other mens labors we might wel conceiue how well worthy he was of greater honour then they whose labors were farre vnlike in the like labour Some enioy their office haue ioy therof in rest peace teach their people at home and indure no hardship abroad whose doctrine is determined within the precincts of theyr own precession But others there be which teach not one onely Church but the whole Church with theyr learned laboures and that not once for all while they liue onely but also a great deale more after many generations The which that they may the better performe they let for no labour they spare nor oyle nor toile nor health nor wealth nor life it selfe in that regard Besides there be that for the Gospels sake set light by the losse of friends and fauors and riches and reuenewes they ouercome daungers not to be numbred and vndergoe slaunders not to be suffered onely that they may inforce and set forewards the Gospell of Christ And such doth the Apostle seem to vnderstand in this place not euery ordinary and perfunctory Teacher that gouernes in the Church and instructeth with wholesom doctrine the people of God committed to his charge The
were the churches of olde planted watered and increased It is a thing better knowen and commended then that I need to repeat it or themselues to repent it Notwithstanding there be some in these daies which take vp but to shrewdly this sentence of ours as if it were some Anabaptisticall fancie when it is said that the Church hath at this day if not Apostles yet Apostolique Ministers but as for the fancie if Anabaptisticall let themselues looke to that least they take themselues by the nose For my part I would but know whether the gospel yet at this day now after a 1500. yeares be come to the eares of all Nations In the meane time let them consider howe many nations whom the Apostles neuer saw by the paines and preaching of godlie Pastors who in this labour succeeded the Apostles haue receiued the Lord Christ I will not nowe stand to tell them onely this I conclude that the commaund and commission of preaching the Gospell standeth yet in his ful strength and force in the church of God and shuld so long as there is any nation that knoweth not the Lord. That at this day there is none sent by the churches of Christ to the nations which haue not knowen Christ it is not long of the lacke of sufficient power to send but of sufficient persons to be sent or at least wise of a better zeal to aduāce the kingdom of Christ Indeed no man ought to tempt the Lord Did not himselfe forbid his Apostles to stir one foot out of Ierusalem to discharge their duty before they had receiued the holy Ghost So requisite is it that a man bee throughly furnished for so great an enterprise before he vndertake it And therefore because the iudgement of one man may be ouer-weening and deceiued especially if he may be his owne iudge it is requisite that the authoritie of the church in that case be expected But here is required an Authority Apostolique the which if the Church haue not although it haue fit men neither hath it the power to send For who can giue that to another which hee hath not himselfe Whosoeuer therefore is sent whether you please to call him an Apostle or an Euangelist or a Bishop hee hath need of the like and no lesse power then Timothy and Titus had in the like and no lesse charge This therefore is the authoritie which is assigned to the church by the Keies the which the Lord our Sauiour gaue not so much to Peter and his collegiats as to the Church it selfe so that of right it maye doe that at this daye which it could of old namely wher occasion serueth to giue in commission vnto sufficient men the publishing of the Gospell with Authoritie Apostolique That the Apostolike authoritie is as necessarie for the conseruing and confirming as for the founding and first planting of Churches Chap. XVIII BVt for as much as the power Apostolike is no lesse needfull and necessarie for the conseruing and confirming as for the planting and first placing of churches we must also haue a special regard to that For by reason as it is thought of Bishops and Arch-bishops Primats and Metropolitanes which haue succeeded the Apostles and the Euangelists there is now some controuersie moued for that And verely I haue oftentimes wondered with my selfe what it is that should make anie learned or religious man thinke that the office of Apostles and Euangelistes is ceased in the Church and that at this day there are none possessed of any authoritie Apostolike to whom the other Elders ought to supply in the gouernance of the Church and I wonder the more that there bee any that should thinke the power Apostolike a thing so extraordinarie as if it were not possible that it should be deuolued to their posteritie Indeed the Church hath not continued those names amongst vs but is that sufficient to prooue that with those titles the authority also is surceased First if a man would but well marke the latter daies of the Apostles of Paule especially he should find that the Apostolike gouernment could not possibly end with the Apostles For by those things the sacred Scripture doth testifie of Paule wee may iudge of the rest who no doubt were no lesse carefull for the good of the Church euen to their last gaspe wheresoeuer it pleased God to translate them out of this life But the second Epistle of S. Paul to Timothie indited about the last of his daies doth witnesse abundantly what an vniuersall care hee had euen then of the Churches There hee maketh mention of his fellow-labourers whereof some he had sent to goe vnto diuers Churches and some hee sent for to come vnto himselfe that beeing now readie to flit out of this life he might giue them his last charge of all things concerning the welfare of the Church and the furnishing of that building himselfe had left vnfinished This his last will and Testament hee left with them The which had beene to no purpose had the power Apostolike died with him or had the authoritie of that their legacie beene compelled within the circuit of euery particular parish For they all whom Paul there remembreth as Titus Marke Luke Crescens Tithicus and Timothie himselfe were associate with Paule in his Apostolike sea as vnto whose seuerall charge hee had demised many and sundry Churches The which if it were not free for them with that recreant Demas to cast vp and giue ouer while Paul yet liued how much lesse after he was dead Wherefore now they were made and remaine his heires as before they were his peeres of his Apostolike paines and praeheminence That the other Apostles had also their consorts and collegiats in their Apostolike charge vnto whom themselues discontinuing this life they demeaned the no lesse care of the Churches with the like authoritie there was neuer wise man that doubted of it And furthermore that their lawfull authoritie with the which they prosecuted and perseuered in the Lord his affaires could no more be extinguished with them then it was abolished with the Apostles so long as there was any church remaining But as they succeeded the Apostles so had they their successors vpon whom if themselues did not bestow the power they had receiued the Church did which is heire generall of the power Apostolike But goe to nowe let vs imagine if there can bee such a conceit that it is not so as I haue saide let vs suppose also for a while that the Apostles left all vnto Pastors and Elders of equall authoritie who had onely the charge of their seuerall Churches and their prouinces limited within the precincts of their owne onely parishes What then shall we say became of those Churches in the which the Apostles intercepted by death or they which with the Apostles did gouerne the Churches could not ordeine anie Pastors Did their death fal out so pat that euerie Church had their Pastors and Doctors and that none of them was left
Priests rather by the custome of men then the constitution of God c. I aunswere that it was the priuate opinion of Hierome consenting with Aerius dissenting from the worde of God Wherefore we are now diligently to examin his reasons for that his assertion least wee might seeme without cause to haue forsaken him These therefore are his wordes Before that through the instigation of Satan there were parts taking in the Church and the people sayd I holde of Paul I of Apollo I of Cephas the Churches were gouerned by the common consent of Eldres but after that once euery man thought those that he baptised were his owne and not Christs it was decreede throughout the whole worlde that one chosen from among the Priests should be placed ouer the rest vnto whome the whole care of the Church should appertaine and by whom al occasion of Scisme should be taken away c. That here he saith how that at the beginning the Churches were gouerned by the common counsell of the Elders I will not greatly stand with him and yet that proueth not that the Bishops were not afterwards preferred by the Lord his institution For then might we not as well say and with as good reason that the Elders thēselues and the Doctors which the Apostles created were not according to the Lord his institution because at the first the Church was gouerned of the Apostles without Elders or Deacons when as yet there were neyther Elders nor Deacons But that the Apostles themselues gouerned the Churches by themselues and some other theyr coadiutors before there were any Elders there is no man but knoweth or may learne to know out of the Epistle to Titus And likewise whosoeuer is of any iudgement or hath not his iudgement blinded may easely gather of the thing it selfe that in those beginnings while yet the Churches might bee visited euer and anone of the Apostles themselues and theyr associats so long it was not needeful they should annoint any other Bishops ouer the Churches the Elders might serue the turne Who also so long as there were no other besides the Apostles might likewise be called Bishops So also I confesse that there was a time when the Churches were gouerned by the common counsell of the people as in Creete before the creation of Elders and at Corinth and at Rome which afterwards hauing theyr Elders as at Philipos and at Ephesus were then ruled by their more sacred counsel but yet vnder the care and ouersight of the Apostles and Euangelists Wherfore hitherto it followeth not of all this that rhe Apostles as God afforded able men did not prefer ouer seueral Churches seuerall Bishops them ouer the other Elders that they succeeding in place of the Apostles might performe those very same things which the Apostles them selues would if they could eyther haue liued alwayes or haue been euery where resident But in deede what need had they of Bishops so lōg as the Apostles themselues discharged the duty of Bishops And yet when as in the whole world the number of Churches did daily increase so that the Apostles could not stay in one place nor goe to all places of force and as soone as neede was they created Bishops vnto whome they committed that charge as were Titus and Timothy and many other no doubt with the same power and according to the same diuine institution of God by the which before they created Elders But that Hierom saith how that Bishops became greater then Elders of custome rather then of any diuine institution it hath no semblaunce of truth Which challenge I make good vppon him first from the time when he saith this custome began Before sayth he through the instigation of the diuell they began to make sects in the Church aad it was sayd among the people I holde of Paul I of Apollo I of Cephas the Churches were ruled by the common counsell of Elders c. But now those factions began vnder the Apostles and therefore that custome began in good time and the Apostles themselues for the auoyding of scisme altered if not abrogated the Lord his institution The which me thinks were more then absurde to say Our Sauiour no doubt who is the wisedome of his father knew much better then the Apostles what was needfull and commodious for the preuenting of scisme Whome as it did not beseeme to seeme more wise then their master so was it not theyr partes for the default of one Church to alter Gods institution Againe how knewe Hierome that before those scismes brake foorth the Church of Corinth had theyr Elders by whose councell they were ruled It is more likely by Paul his Epistles all circumstances considered that they had as then none especiall and peculiar Elders If any man come in and say that these thinges happened after the Apostles time and that Hierome did not so much respect the Church of Corinth as diuerse others and therefore speaketh not of Corinth but of the people who were fallen into diuerse scismes I come vppon him againe and tell him it is not enough for him to say so but it must bee proued out of approued Histories what those scisms were and how and where and when they began and how from that time this foresayd custome began We read in the Reuelation of seuen Angels the Prelates of seuen Churches of the which one was Ephesus the which as it is manifest had many Bishops before that time as were also at Philippos all which as I haue shewed were Elders also I say therefore that in the originall of the Church there was a time when they had nor Elders nor Bishops besides the Apostles themselues the Euangelists and theyr fellow-laborers as in Creete for the beginnings of all were alike Shall wee therefore say that those Elders were set ouer the Church of custome not of any diuine constitution because the Churches at the first vnder the Apostles gouerned thēselues without Elders or that after they had abused that their popular kinde of gouernaunce that thereuppon the gouernment was committed to the councell of Elders of custome Moreouer if this argument were good we might argue in like manner against the institution of Deacons and say they were not ordained according to any diuine institution because that in the beginning there were none of that order namely so long as the faithful were of one hart one soule and no man said the things he possessed were his owne but after that through the instigation of Satan the Greeks began to mutiny against the Hebrews For the auoiding of contention there were some chosen to be Deacons among them So therfore ordained of custome not of any diuine institution the which how wekely it followeth hee is but a weke man that cannot well iudge For albeit the Apostles alledge som other secundary causes yet it is most certaine the creation of Deacons did chieffy begin of that And therefore I say in like manner that albeit I should confesse
D. SARAVIA 1. Of the diuerse degrees of the Ministers of the Gospell 2. Of the honor vvhich is due vnto the Priestes and Prelates of the Church 3. Of Sacrilege and the punishment thereof The particular Contents of the aforesaide Treatises to be seene in the next Pages Iob. 8. 8. Inquire I pray thee of the former age and prepare thy selfe to learne of the Fathers 9. For we are but of yesterday and are ignorant 10. Shall not they teach thee LONDON Printed by Iohn VVolfe and are to be sold by Iohn Perin at the signe of the Angell in Paules Church-yard 1591. The Contents The first Booke 1 WHat the Ministery of the Gospell is and what be the parts thereof 2 Of ordinary and extraordinary calling to the Ministery 3 Of the twelue Apostles 4 Of the seuenty Disciples 5 Of Prophetes 6 That the names and titles of Apostles Euangelists Prophets were giuen also vnto other Pastors and Doctors of the Church 7 Of Deacons 8 That the Churches in their beginnings had no other Bishops and Elders besides the Apostles them selues their fellow-laborers 9 Of Priests or Pastors and Bishops 10 Of two degrees of Pastors 11 That the doctrine of the Apostles acknowledgeth no annuary Elders to rule onely and not to teach in the Church 12 The place of Ambrose expounded 13 The place of Paul expounded in his first to Timothy the fift Chapter what it is to labour in the word and doctrine 14 That that order is of God which appointeth superior Elders Bishops and that but of man where all Pastors Elders are alike 15 That our Sauiour by no statute repealed the supereminent authority of Pastors among them selues 16 That the forme of the Apostles gouernement did not end with the death of the Apostles 17 That the commaundement To preach the Gospell to all nations the Apostles being now receyued vp into Heauen doth in like manner bind the Church to the which the authority Apostolique is also requisite 18 That the Apostolique authority is as necessary for the conseruing and confirming as for the founding first planting of Churches 19 By testimony of Eusebius his Ecclesiasticall history the former Chapter is confirmed 20 That the authority of Bishops ouer Priestes or Elders is approued by the consort of all Churches throughout the whole world 21 That Bishops are ordained by a diuine institution and Apostolique tradition 22 That it was the opinion of Aerius That there is no difference betweene a Bishop and a Priest which opinion was condemned for an Heresie by the Fathers 23 Hierome his opinion confuted 24 Of one Bishop in one Diocesse 25 Of the names of Patriarches Archbishops and Metropolitanes 26 Of Doctors The second Booke 1 THat by a certaine Law of nature among all nations the Presidentes of Religion were esteemed worthy great honor 2 How great the reuerence of Priestes hath beene in all nations 3 What the honour of the Priesthood was among the people of God 4 Of that double honor which is due vnto those Elders which rule well and the argumentes of those which thinke the contrary 5 An answere to the arguments of the former Chapter 6 That the honour which is giuen to the Pastors of the Church is ioyned with a certaine Religion towardes God 7 Certayne other reasons confuted and the truth confirmed by many testimonies of Scripture 8 That the good examples of our fore-Fathers prescribe a Law to theyr successors 9 That the oblations of Christians are part of Gods worship 10 An aunswere to certaine obiections with the which it is confirmed that the Ministers of the Gospel are worthy no lesse honor then were the Priests of old among the people of God 11 The iudgement of the Fathers concerning the oblations of the faithfull 12 That the Church had no small reuenewes and certayn places in the which they did celebrate theyr assemblies before the time of Constantine 13 A distinction of Church goods 14 That the Prelates of Churches are not maintayned of almes but of the due reward of theyr labours 15 Of those landes which are held in fee and haue annexed with them any ciuill authority or iurisdiction 16 That Bishops and other Pastors are not forbidden to be Lordes of Fees and sometimes to vndertake secular and ciuill charges 17 What a Fee is and what are the lawes and conditions thereof 18 A distinction of Fees 19 An aunswere to the obiection that ciuill iurisdiction outward pompe and honors which are annexed with these Fees doe not agree with the simplicity of the Euangelique Ministery 20 That it is lawfull for Bishops to heare ciuill causes and to determine vppon them 21 An exposition of that place of Luke the two and twenty Chapter 22 That the Pastors of the Church for the necessity of the common wealth may attend some times vppon worldly affaires 23 That diuerse functions are not confounded albeit vndertaken of one man 24 That Dauid and Solomon vsed the aide of Priests and Leuites in ciuill affaires 25 Theyr error confuted that think no ciuill affaires of the common wealth ought to be committed to the Bishops and Pastors of the Church 26 That wher the Church is the common wealth the same man as Bishop may take charge of the Church for the Lord Iesus and render fealty and obeisance to the king as one that holdeth by faith and homage 27 An other argument against the endowment of Fees confuted 28 Of the honorable titles which are giuen vnto Bishops 29 Of the Bishops family and retinue 30 Whether it be better for Ministers to liue of the stipends of the Magistrate or rather of the oblations of the faithfull 31 The Stipendaries cald to account and confuted 32 Certain reasons why Stipendaries are disproued The third Booke 1 OF Sacrilege the punishment therof 2 What Sacrilege is 3 The reasons with the which they commonly excuse theyr Sacrilege 4 An aunswere to the reasons of the former Chapter 5 A distinction of those Church goods which the Church of Rome possesseth at this day 6 That the goods of Monasteries are not al of one kind 7 That it is another thing to come from Paganisme to Christianity then to come from Popery or some other Heresie 8 How greeuous and incurable the sin of Sacrilege is 9 Certaine examples of Gods vengeance against Sacrilegious persons FINIS To the Reader YOu will say what neede all this wast this labour might haue beene well spared For seing the same argument hath ben handled long since and of late learnedly and at large by men of our ownes what neede this foraine ayde In such aboundance of wits and writings to transport Sarauia out of Latine into English is to bring owles to Athens and to carry stickes to the wood as it is in the Prouerbe True it is the cause hath ben vndertaken long since but it was late first and of late but it was long first And the same hath ben maintayned learnedly enough if not with learning too much
seuerall Pastors who in that age without distinction were called Bishops and Elders And of all these we purpose to speake particularly so soone as I shall haue shewed you my minde concerning the diuerse kindes of Calling to the Ministery Of ordinary and extraordinary calling to the Ministery Chap. II. NO man not lawfully called may intrude himselfe into the holy Ministery of the Church For it is belonging vnto God alone to choose his owne Ministers and to prescribe lawes vnto men by the which he would haue them chosen Wherefore there are now two kinds of lawful callings to the Ministery one when a man is called of God himselfe an other when he is ordained of men according to the lawes prescribed of God This we call ordinary the other extraordinary That which is extraordinary commeth to passe two sundry wayes and at two seuerall times namely eyther immediatly from God without any inter-meane or else from God but yet by means of his Prophet And that also is of two sorts eyther when ther was no certaine order set downe in the same matter or else when there was a certaine order appoynted for the same Of the first we haue an instance in Moyses and Aaron both called extraordinarily Moyses immediatly from God without any inter-mean and Aaron by his brother Moyses Who being so commanded of God preferred to the Priesthood Aaron with his sons and the whole Tribe of Leuy But then there was no lawe written so that from them the order and function of Leuy had theyr foundation Of the latter wee haue an example in Samuel whō God called after the order of Priesthood was receyued and confirmed amongst the people of God So was Elias the Thesbite raysed besides the common order when an order was set downe and so were for the most part al the Prophets of the olde Testament But Elizeus and others were so called of God extraordinarily that he vsed in this busines his Prophet Elias as a meane thereof So likewise in the new Testament Christ called his twelue Apostles vnto whome also he added seuenty other Disciples when as yet there was no certayn order set down for the Ministery of the Gospell But Paul and Mathias he added to the twelue after the institution of the Ministery The Priuiledge of an extraordinary calling is this that as it hath God the only autor so it hath the same God the only director of the same For alwayes extraordinary gifts do accompany an extraordinary calling in so much that they which are so called of God haue no neede to be informed of man in those things which concerne the execution of theyr charge as it appeareth in Moyses and the Prophets as also in the Apostles and Euangelists The ordinary calling is that which is made of men according to such lawes as God hath set downe for the same As was the Priesthood of the family of Aaron and the Ministery of the Leuites in the olde Testament and as is at this day the calling of Bishops and Elders who both of the Apostles themselues and also of their successors were chosen assistants for the founding of Churches and appoynted presidents ouer them being founded and so for euer so long as there is a Church are to endure As for men they haue no power not cōmanded of God to cal any mā to the Ministery extraordinarily Wherfore they are deceiued that thinke Titus or Timothy or Iohn Mark other the Apo. followers fellow-laborers extraordinarily called seing they were called no otherwise then were the other Elders and Bishops whom the Apostles ordayned ouer diuerse Churches Was there any thing in them singular or extraordinary impute not that to theyr extraordinary calling but to theyr ordinary conuersing with tutors and instructors excellent and extraordinary the Apostles and Euangelists I admit theyr giftes were rare and theyr perfections extraordinary yet notwithstanding no dispraise to any they wanted much of that manhood of strength which was in theyr instructors neither were they wiser then their teachers Neuer did Apostle giue Apostle instructions as Paul did to Timothy and Titus who as they supplied the Apostles places so they followed not theyr own but the Apostles precepts So were they at once together both schollers and maisters for as they did conforme the Churches informe theyr pastors with wholesome doctrine so themselues also were informed of the Apostles the Apostles immediatly from God and our Lord Iesus Christ So that Paul might boldly say as he sayd truely What things I haue receyued of the Lord I haue deliuered vnto you but Timothy might say with vs and we with him what things wee haue receyued of the Apostles we haue deliuered vnto you And albeit both he and we haue receyued of the Lord that which we haue deliuered to the Churches yet notwithstanding our receipt is after another sort They liued with the Lord and those things which they heard and saw and handled with theyr handes of the word of life they deliuered to the Church but Titus and Timothy and all they which succeeded taught and teach with vs such things as were deliuered by theyr hands vnto vs. Besides Titus and Timothy Paul had his fellowes and ioint laborers Sylas and Barnabas I say his fellowes not his followers his schoole-fellowes not his schollers For why they had theyr calling as he had extraordinary from God and therefore vnto them he set downe no precepts of wholesom doctrine he gaue no instructions of Church gouernement as he did vnto Titus and Timothy Where I leaue it to euery indifferent mans iudgement what difference there was betweene the calling of those and of these As for the calling of those whom it hath pleased God to rayse vp for the reformation of his Church there be many which moue manye questions and make more to doe then they neede out of the which when they can no wayes winde themselues at al aduenture they cast anker in this vnknowen coast of extraordinary calling But vnlesse I be wonderously deceyued they doe but ride in a shallow and they neede not For to oppose himselfe against a false and corrupt opinion concerning the Sonne of God or of the chiefe grounds of religion euery good Christian well seene in sacred writte both can and ought Wherefore amongst so many as God hath stirred vp to so singular a purpose as he hath stirred vp many how few I pray you haue they beene whose calling was extraordinary except a few And what then can the aduersary obiect in this case against the Church of England Or wherein can it iustly be challenged May it not defend her calling ordinary as may also many other Churches in Germany Say that irreligion hath vniuersally possest some certain Church I say ther need no calling extraordinary to recal the same The Church may be extraordinarily reformed if so it be required by them which haue ordinary autority to performe it We haue heard of many reformations in the kingdome of Iuda to the
pensions with impeachable diligence The like president therefore hath bene well followed of our godlie predecessours who did also imploy their Deacons in the ministerie of the word and holy mysteries For why they doubted and that not without cause least that profitable function should become contemptible be had in esteeme as stewardish and too homely and not at all belonging or not beseeming the sacred ministerie Wherfore that they might be of greter reuerence regard in the clergy they were permitted to read the gospel to the people to minister the cup in the Sacramental symposy And at the length their autority incresed so far that no BB. wold want his Deacon yea sooner would a Bishop want his Priest then be without this Deacon But now how this kind of Deaconie deceased it is nothing to our purpose It sufficeth mee that I haue shewed what was of olde the office of Deacons I need not adde that what thinges the Apostle requireth in Deacons are in a manner equall with those he desireth in a Priest But this I maye say that by that onely one thing it may full well appeare that the office was then esteemed as a charge of no small import And therefore it neede not seeme so strange a matter to any man if some greater thing then a Church-warden-ship was committed to the order of Deacons by our honorable predecessors The which I note to this end that al men may know how the churches of old committed no absurd thing in this nor we if there be any which at this day doe immitate them when they make the Deacony a degree to a further ministerie This therefore is the fourth order of the ministery acording to the order of time and the first that was deuised of man when as yet there were no other Priestes created then those whome the Lord himselfe had inuested with his own hands Now whether this order be obserued euery where that they should bee created Deacons before they be ordained Priests I cannot tel In the epistle to Titus in the which Paul commandeth that hee should retaine Pastors in euerie citie there is no mention made of Deacons And in the 19. chapter of the Acts where it is said of Paule and Barnabas that they ordained Pastors in the churches there is nothing said of Deacons And indeed for asmuch as there are greater parts required in a Priest then in a Deacon a competent Deacon might sooner be had where need was then a sufficient Priest whose present want the Apostles and Euangelistes themselues for a time could better supply then of Deacons because the function Apostolique is further from procuring the Church treasuries then from Preaching the meere sacred mysteries With the which this also is to be considered that the necessities of the poore are not patient of any long delaies That Paule in his fourth chapter to the Ephesians maketh no mention of this order it need not greatly to trouble any seeing his purpose was not to specifie al the degrees of the ministery but only to note the especial Our Sauior himselfe taught that care compassion shewed to the poore was a most blessed worke when hee said That was giuen or not giuen to himselfe that was graunted or grudged the poore But in the reformatiō of some churches in these dais it is now no more a church office but a ciuil duty The care of the poore ouer-sight of the hospitals and widowes and orphans which was wont to be the Bishops charge the Magistrate hath taken to himselfe But vpon what occasion it first grew to this vnder the Bishop of Rome I will declare els where No doubt the Magistrate that desireth to restore the church to her first beauty will refer that function to Ecclesiasticall persons For if they shall find any corruption in them it shall be alwaies in their power to punishe the offenders and to amend the fault but it is not in the Bishops or Pastors power to doe the like if it shall fal out that the Magistrates themselues or they which are deputed by them in these affaires shall in like manner offend Ought they not to consider that the same thing may befall themselues which they feare in the ministerie No question the ministerie of the poore is a religious thing part of gods seruice Wher I find two thinges greatly to be complained of First that in some reformed churches the whole office of a Deacon is made oeconomicke rusticall and not vnlike vnto an annuall baliwick then That the order of Deaconisses atending vpon the poore impotent sick of the which there is yet some shadow remaining in the Papacie is among vs altogeather relinquished It is much to the purpose in my iudgement how and of whom the necessities of the pore be relieued in the house of God I am not ignorant indeed that the old custom of the church is growen to some smacke of superstition but this of ours which we now haue whether a Gods name wil that grow Wee are apt to fall from superstition to prophanation but to keepe the golden meane we haue no meanes It hath bene of olde the greatest beauty of the Church the greatest praise of the Pastors bountie towards the needy and mercy towards the distressed And what should I say of noble women and no lesse renowmed maids and widows Queenes and Empresses who of their earnest deuotion towards God their inward compassion towards the poore haue wholy consecrated themselues vnder their superuigill Bishops vnto this holy ministery When I looke into our churches I cannot but prefer the commendable care of them who continue in the church the true Deaconie before those who as if it were some vile and ciuill charge trauerse it ouer to men of life and profession vnhallowed and prophane For so they range the collectors for the pore among the basest drudges of the cittie But in this I pittie them that satisfiyng if not rather deceiuing themselues with the bare name they seeme not sufficientlie to conceiue the true and full nature of a Deacon Of the which there are yet many thinges to be spoken but my discourse plies it and applies it selfe to the order of Elders and Bishops That the churches in their beginnings had no Bishops Elders besides the Apostles themselues and their fellow-labourers CHAP. VIII IN the eleuenth chapter of the Acts is the first mention made of Elders in the church of Ierusalem In the which so long as the Apostles and Euangelists did thēselues cōtinue they had no need of any other elders But after they once began to be dispersed Iames their head being cut of and Peter slipt aside then they began to haue their Elders whome from that time forwards Luke alwaies ioyneth with the Apostles which were at Ierusalem but when and how and of whome they were ordained it is not read Notwithstanding this order although it was ordained in the church after Deacons in time yet is it before thē in regard
out of fashion I meane without their Deacons and Doctors and Pastors and Presbyters as were somtime the Churches of Creet vnder the Apostle Paule Who then followed the work that was vnfinished Was there no need then of some Timothie or Titus to make perfect that which was yet not performed The Apostles yet liuing it was needfull that Titus and Timothie and diuers such others should haue a larger commission how much rather after their death Wherefore to conclude either the worke of God begun of the Apostles was altogether to bee left off or else to bee followed a fresh by those whom for that purpose they left behind them By the testimonie of Eusebius his Ecclesiasticall historie the former chapiter is confirmed Chap. XIX EVsebius in the third booke and fourth chapter of his Ecclesiasticall historie writeth thus But that Paule preaehed the worde of God vnto the Gentiles and that hee laide the foundation of Churches from Hierusalem and the confines thereof euen vnto Illyricum it sufficiently appeareth not onely by his owne wordes but also out of the booke of Luke intituled The Actes of the Apostles Furthermore in what Prouinces or dominions the Apostle Peter preached the Gospell vnto them which were of the Circumcision and deliuered the worde of the newe Testament it is plaine and euident enough out of his owne wordes taken out of that Epistle we haue truly proued to be his by the consent of all men and which he wrote to the Iewes dispersed throughout Pontus Galatia Cappadocia Bithinia c. And againe in the same place But how many and who were the true natural followers of the Apostles which were accounted able and fit men to gouerne the Churches which they had founded it is not easie to say they only excepted whō some perhaps may gather by the way out of Paul his writings For the which purpose Luke also maketh not a little who reckoneth by name the Disciples of Paule whilest he laboureth to record them in the Acts. Among whom was Timothie who is said to be the first that obtained the Bishopricke of the Church which is at Ephesus Titus also was ouer the churches which are in Creet And in the same place he saith That among the rest of Paule his companions and Disciples Crescens was one whom Paule himselfe witnesseth was gone into Galatia Linus was another whō in his second to Timothy he witnesseth to haue been with him at Rome whom also we haue declared before to haue been the first Bishop of the Church of Rome after Peter And another was Clement who was the third Bishop of Rome whom Paule affirmeth to haue beene his copartner and fellow-labourer in the Lord. Vnto which we may adde that Areopagite Dionisius by name of whom Luke in the Actes reporteth that he was conuerted to the faith after that sermon of Paule which he made in Mars street at Athens and of whom an other Dionisius pastor of the Church at Corinth a verie auncient writer doth record that he was the first Bishop of the Church at Athens The same Eusebius in the same booke the one thirtie chapter hath these wordes And besides these there were manie other of that age very famous who both immediately succeeded the Apostles and also as the Disciples of so great and excellent Maisters being adorned with many singular and diuine vertues raised a most comely edifice vpon the the foundations of the Apostles which they had well laid in all places who both amplified more fully and plentifully the preaching of the Gospell and sowed the seedes of the kingdome of heauen far and neare throughout the vniuersall world For all the Disciples for the most part which liued in that age being inflamed with a more ardent Zeale and earnest loue of the heauenlie wisedome and beeing rauished in minde with a rare kinde of desire after Gods worde executed verie exquisitely the commaundement of our Sauiour which before was giuen and to them which wanted their helpe they willingly vnfoulded all their treasures Afterwards straying farre from their owne home they performed the pensions of Euangelists and to those which had not as yet so much as heard of the word of faith they laboured with all care and constancie to preach Christ and to deliuer the Scripture of the holy Gospell Who when as in diuers farre and foreine countries they had laide the foundations onely of the faith and had ordained other Pastors and committed the care to them of those which were newly brought to the faith that they might be diligently trayned vp in the doctrine of Christ themselues departed into other regions and countries with the grace and power of God For many wonderfull powers and miracles by the helpe of the holy spirite were done by them euen vnto that day so that throngs of people beeing perswaded euen at the first hearing of the Gospell preached with readie wils enterteined and imbraced that religion and worshippe which is onelie due vnto God the author of all things Thus farre Eusebius I could alledge other particulars out of the same author and others of diuers Bishops sent by diuers Churches at diuers times to conuert the Gentiles In whome it was necessarie that they should haue the like authority with that which Titus Timothie receiued of the Apostles That some heere flie vnto their old starting hole of extraordinarie calling when they are called vppon with these reasons they haue small reason For an ordinarie Ministerie beeing established in the Church it is as badly as boldly done of them and it will proue but an euill example to others to alleadge an extraordinary calling vnlesse they could make some certaine profe thereof Wherefore if we would but a litle more attentiuely conceiue and consider what the state of the Churches was thorow out the world when the Apostles departed from hence wee should soone find that in many places they left well ordered Churches in the which there was nothing a wanting that is which had there one Bishop ouer them as were the seuen Churches of Asia vnto whome the spirit of the Lorde speaketh in the Reuelation and again we should find some other Churches as yet not finished and throughly fashioned which wanted many thinges to their perfection some more some lesse according to the time the place the plentie scarcitie of the people which had giuen their names to Christ And besides all this wee shall finde innumerable places whether the Apostles could not come where were no Churches at all But whatsoeuer or of what manner soeuer they were they were all dependant vppon the Apostles gouernment whome if no man did succeede with like authoritie it must needes bee that they were all left as widdowe Churches and Orphans which is an absurd thing to say But if wee shall say that they chaunged that manner of gouernment with the which they were acquainted vnder the Apostles how could that possiblie bee permitted without the great mischiefe and miserie of all those
that the first occasion of creating one Bishop ouer aboue the rest of the Elders was by reason of scisme notwithstanding it therfore followeth not that it was done for that cause onely or that it was not done of any diuine institution But the occasion of creation of Bishops alledged by Hierom is a coniecture but too vncertain grouÌ„ded vpon no likelihood of reasoÌ„ that for the offence of one Church the Apostles contrary to the Lord his institution should place one Bishop ouer al the Churches which had not offended that throughout the whole world This were very hard Neyther doe wee read at any time that the Elders of the Church of Corinth gaue the occasion of this scisme but that it was taken of the people by reason of that opinion they had of their Pastors and Elders by whome they were eyther baptized or brought to the faith But for men to swell in the vanity of theyr humors with an ouer-prised conceyt of theyr Teachers as also of theyr parents and place of theyr naâ—â—uity and such like singularities it is as you know an ordinary thing among men And yet they for whose sake this scisme was set abroache at Corinth were not at Corinth so that for the auoyding of this scisme the Elders which were to be set in som better order vnder one Bishop were Paul himselfe Apollos and Cephas and such disordered fellowes by whome the people were drawen to such a singularity Without doubt me thinks this was a vayne motion and an idle conceite of Hierome as is also that which he addeth of a decree made throughout the whole world Good now let me aske him this question When or of whom that decree could be made or at least wise how or by what possible means so generall a consent could be obtained agaynst the will of the Lorde in the first ordinaunce of Elders For presently in all the Churches throughout the whole worlde Bishops were aboue Elders both in honour and authority That blessed Paul would change the Lord his own institutitutioÌ„ or if he would that he could it is not likely The other Apostles dispersed throughout diuers regions were ignorant of those thinges which were done at Corinth so that they cannot be suspected to haue giuen theyr voyces to the ratifying of this decree But that we may imagin that this scisme at Corinth came to theyr knowledge at the length that after some miraculous manner they all met together from diuerse foreine and the farthest partes in the worlde I say to imagin all this yet can any man euer imagine that for the auoyding of this one scisme they all would conspire together for the ouerthrow of the Lord his owne institutioÌ„ And much lesse could this be done after the Apostles time that all Churches should assemble and consent to alter and exautorate that which was both ordayned of the Lord and deliuered of the Apostles At the least some of them would haue still receyued the first institution But of the antiquity of this custome we will call Hierome himselfe for a witnes and we shall finde him not onely in this place but also in his Epistle to Euagrius At Alexandria sayth he euen to Heraclas Dionisius Bishops the Elders chose one from among themselues and placed him in a higher degree and named him their Bishop In like manner as if an armie should name them an Emperour And yet by the way I would not the people should here be deceaued thinke by these words of Hierome that the Elders alwaies placed one of their owne companie ouer them There are innumerable examples where the Elders being discarded the people and the cleargie haue elected either Deacons or some others which were not reputed among the cleargie By the which also it may appeare that the churches were not acquainted at all with that generall decree or that they had any such regard therof in their elections of Bishops that they must alwaies choose from among their Elders their ordinarie Bishop Yet be it so and let vs yeeld thus much to Hierome that there was such a decree made then must wee needes say that either they made the same contrary vnto the Lord his institution and so wee must also say that al those fathers al their councels shamefully erred which wee cannot saye they did in anye other thing and we haue shewed they could not do in this or els we must say that they made it in a thing indifferent neither with the institution of God nor against it but in the meere power and sole disposing of them from whome it proceeded And then what are we sillie men that we should once dare to condemne that decree vnto the which all Christendome did condescend Wherefore as before I now againe inferre that this censure was but the priuate conceit of Hierome repugnaunt to the generall iudgement of all the fathers which either went before him or liued after him And therefore when as he knew full wel that it would be obiected against him that this was but his bare censure not the sentence of the holy Scripture he assaieth to make good the same with scripture and therupon he first pawneth Paul his Epistle to the Philippians in the which hee greeteth the Byshops Deacons of that church as also the 20. of the Acts and the 1. of Titus where they which were Elders are called Bishops To the which places before I make any further answer it shal not be amisse to heare what Theodoret saith of this matter he expounding this place of Paul writeth thus they call Bishops Elders for that at that time they had hoth the names as it well appeareth in the 20. of the Acts and the 1. to Titus For with Bishops he ioyneth Deacons when he had made no mention of elders neither could it otherwise be that there should he many Bishops the Pastors of one citty by which means it commeth to passe that they were the Elders of one cittie whom he calleth Bishops But in this Epistle hee calleth the blessed Epaphrodite then Apostle for hee saith your Apostle and my companion in labour So that he manifestly sheweth that he had the dispensation of a Bishop committed to him when he had the denomination of an Apostle Thus much Theodoret Now you shal vnderstand that the error of Hierom and Aerius grew of the not different and confused vse of these titles a Bishop and an Elder as they were then in vse But when as the same thing befalleth the title of an Apostle also is it not strange that they should rather erre in the one then the other For where as Barnabas Epaphroditus and manie others are called Apostles yet no man thereby euer thought that there was no difference betweene them and the twelue Apostles but because the history of the calling of the twelue Apostles and those other which were likewise called Apostles is better knowen vnto them and more familiar with them then is that of the
subiect to Lawes and Magistrates as well as other men Or may they not bee commaunded if they cannot be entreated by them vnto whome they are subiect to doe good to the Church or Common-wealth Neither is that of Paule to Timothie any thing at all against this assertion No man that warreth intangleth himselfe in the affaires of this life For the affaires of this life are those with the which we get thinges needfull for this present life not those things which appertaine to the publique estate of the Prince or Common-wealth War-fare it selfe is one of the publike affaires of the Common-wealth vnto the which whosoeuer is leuied must leaue his domesticall affaires so that if a man would vrge the similitude thorowly Hee which warreth vnto God must leaue all his domestical affairs against that example of Paule of whom no man wil doubt but that he discharged his Pastorall duty faithfully yet notwithstanding intangled himselfe in the affaires of this life when necessity constrained him to get his liuing with his handie labor and to spend that time in the affaires of this life which other-wise he might better haue imployed either in praier or in Preaching Beeing ready no doubt to haue done the like in publique affairs which he did in priuate had the Magistrates commanded and the good of the people required the same Wherefore the sense of the similitude is this that we must abstaine from those things which do so hinder the VVarre to the which wee are called as that they force vs to for-sake the same That the vse of certaine things which doe perteine vnto the Common-wealth as to haue a Ciuill iurisdiction in certaine Citties or townes which a man may discharge by another to be of the Kings councel in certain causes to be present at the publik assemblies of the kingdome to deliuer his iudgement in thinges concerning the state to vndertake and discharge a royall Embassee at certaine times of the yeare to be present at sessions and assises and to vndertake all these by the Kings especiall commaundement or generall commission that these things I say and such like are of that wicked nature that whosoeuer vseth them cannot be a Bishop or a Minister this I say should haue bene prooued and this also that the Minister which intermedleth in any of these things for a publique commoditie beeing there-vnto called and commanded by the Magistrate dooth commit a wicked thing and vnworthy his calling CHAP. XXIII That diuerse functions are not confounded albeit vndertaken of one man THAT which is commonly said of the state Ecclesiastique that it is distinct from the Ciuil estate is altogeather impertinent to this question seing both callings become not one though one man be called to them both Are not the parts of of a Lawyer diuerse and the partes of a Physicion diuerse yet the same party may play both partes and prooue as good a Lawyer as a Physicion In like manner the same man may be both Physicion and Diuine and cure the body as a leach and comfort the soule as a spirituall Father Spiridion was a husband man and got his liuing by graizing yet was hee a Bishop of the Church and a Pastor of soules shall we thinke that he confounded both these functions I but a Bishop requireth the whole man neither yet is one man sufficing for more charges I but this indefinite censure is vncertainelie true and certainely false and there are manye presidentes to the contrary both in the old Testament and in other antique histories First I would know whether Spiridion both Pastor of sheepe and of souls were not a man able for both these charges No man as yet so far as I can learne hath enuied him his ferme with his Bishoprick No man hath dared to condemne that holy men but all men haue worthely admired both his simplicity and his sanctimony and yet might hee haue beene more greedy of graizing then of gaining soules had his mynde ben set vppon coueteousnes But why then might not the same man haue beene both Bishop and the kings Counseller as well No doubt the greatnes of euerye charge is chiefely to be considered and then also the supply of necessary ayde which a man may haue in either charge whereby he may well discharge the same There are some Churches more great then other som som haue more busines some lesse in so much that the Pastor may haue much time sometime to spare from his ordinary charge And in a great Church where the Bishop hath many and great affayres it may be he hath many and great helps Had these two functions beene so aduerse and contrary the one to the other that they could neuer be exercised together by the same man Moyses would neuer haue beene both Prince and Priest ouer the people of God But I feare me some silly shrewd fellow wil haue his action against me for that I haue called Moyses a Priest And yet I would haue him first to vnderstand that after he had created Aaron himselfe stil continued both Prophet and Pastor as he was before But that Ely Samuel were both Iudges and Priests together it cannot be denied You will say that was a thing extraordinary and I say that I do not speak of any ordinary thing neyther of all the Pastors of the Church onely I vrge what may lawfully be done where the welfare of the Church or common wealth requireth the same and in the meane while these examples shal proue that the same thing hath beene done But if so be you would haue a view of a ciuill authority which was also ordinary may it please you consider those forty eight Citties of the Leuites and the gouernement thereof For they could not be gouerned without a Magistrate and ordinary Iudges shall we say that they chose them Magistrats out of other Tribes to determine theyr controuersies when as themselues were ordinary Lawyers and not onely present but president at ordinary Iudgements Deutronomy the one and twenty Chapter and first verse euery question and controuersie is determined according to theyr censure And is there not the like reason of those royalties which are giuen to clergy men in a christian common wealth with those Citties and suburbs the old Israelites gaue the Priests and Leuites by the commandement of God Chap. XXIIII That Dauid and Solomon vsed the aide of Priestes and Leuits in ciuill affaires ANd as the most renowmed and religious Princes Dauid Salomon others vsed the Priests and Leuites at their command as other subiects in ciuill gouernement so likewise may christian kings vse the ayde of Bishops other Pastors of the church if there be any among them which may stand either them or the common wealth in any stead In the first of the Cronicles the three and twenty Chapter at the commaundement of Dauid there is a suruey made of al the Leuites from thirty yeares of age and vpwards and ther were found eight and thirty
those which had an extrordinary vocation from God immediat and not from men so by these two last names of Doctors and Pastors whether wee take them as both one or otherwise hee seemeth to vnderstand those which by men were preferred to the Church And that Bishops and Elders are those whome Paul calleth Pastors it sufficiently appeareth by that in the twentith Chapter of the Actes where Paul intertaining the Elders hee had sent for from Ephesus telleth them that they were appointed of god Bishops to feede the Church And thereuppon wee also acknowledge no Elder or Bishop in the Church of Christ that is not a Pastor or feeder For it is in the essence of an Elder his office with wholesome doctrine to feed the flocke of Christ Presbyter is a Greeke word and aunswereth to that which the Hebrewes call Zachen which signifyeth not onely an Elder in yeares who for his age is to be reuerenced but also an auncient in the common wealth who for his place and authority is to be honored yea it is a title of honour with the which the Nobles and Magistrates of the old Testament are graced from whence also it is deriued to the Rectors of the Church in the new Testament who are called Bishops by reason of their ouersight and watchfull care which is a title of work labor but the name of Pastor is a title declaring a speciall charge office so called of feeding the Lords flock with the Angel-like food of his heauenly word Albeit ther are many other titles also common to the said Pastors in the Scriptures as that they are called Stewards Presidents Prelats Guids Gouernors Ministers and such like The vertue property of which titles I will not here stand to explaine it is that you may haue else where Only I will enforce from thence such arguments as the occasion shall serue and the matter which I handle shall require In the meane time you shall vnderstande that the office of these Pastors and doctors albeit ordained of men doth not differ in kinde from that of the Apostles For the chiefe part of them both is to instruct exhort reprehend and refell the aduersaryes of the truth Besides the administration of the Sacraments a thing no lesse pertaining to Pastors then Apostles Neyther is a Pastorall ouersight disiusticed of that Apostolick authority of Ecclesiastical censure which remayneth and is requisite for the edifying of the Church For why they succeede that I may vse Hierome hys owne wordes the Apostolique order and in another place It is no easy matter to stand in Paul his place or to mayntaine the dignity of Peter now raigning with Christ Of two diueas degrees of Pastors Chap. X. BVt now for as much as there is not the same or the like proportion of charge committed to all Elders there is also no smal difference among those whom the Scripture calleth by the same name of Bishops and Elders The which seeing it must be discerned rather by themselues as they are in deede then by their names as they are called let vs alwayes chiefely regard what they are then what they are called that we may truely distinguish betweene thinges that differ not so much in name as in nature The first Elders therefore whome the Apostles ordayned were theyr fellow-laborers in the Lord his vineyard as Iohn Marke Titus Luke Timo hy Demas Siluanns and many others of whō we read in the Scriptures Al the which by the laying on of the hands of the Presbytery were created Ministers no otherwise then the rest who afterwards were placed ouer their seuerall Churches Notwithstanding that which wee read of Timothy wee conceyue of the rest and therefore that charge which was giuen vnto these was rather prouinciall then particular seeing they were the associats and assistants of the Apostles themselues But when as daily the number of the faithfull increased and the increase of Churches was thereby more and more aduaunced together as supply could be made of able men for the Ministerie the Apostles and Euangelistes or their associates installed into particular Churches particular Pastors who beeing placed in their wardes as it were should not range at large from thence but vnder the Apostles as faithfull Pastors should keep watch and ward ouer the vineyard of the Lorde And yet they were not so inuested into those their seuerall charges that the sole and whole authoritie being demised to them they should rule the Church alone and the charge thereof should thence-forth concerne the Apostles no more but to this ende were they so disposed that seeing the Apostles themselues could not bee alwaies resident in euery place there might notwithstanding by their good meanes be nothing wanting in anie place If twelue men could haue beene suffising for all Churches there should neuer haue beene leuied any newe increase of other seuentie But when they altogether could not serue to serue the turne both these and they both had need of more abettors to helpe them out withall And albeit the Ministerie of the Gospell vnder Christ be onely one as the priest-hood of the law vnder Moses was one yet notwithstanding as in one priest-hood there were diuers degrees of gouernement so likewise in one Ministerie of the Gospell there are as you haue heard diuers degrees of Pastors For haue you not seene how of the Lorde himselfe there were two degrees of Ministers ordeined of them the one was superior to the other How afterwards of the Apostles there were in like manner ordeyned two orders for to some they gaue in commission the Churches of one whole prouince and to some againe the single rectorie of one onely Church That Titus and Timothie had a superior intendencie ouer many Churches as also ouer them which were alreadie or were to be preferred thereunto it is sufficiently manifest vnto euery indifferent sense For otherwise why was hee so diligently admonished to beware that he lay not his hands vpon any man extemporie And againe to what purpose is hee so cautionately forbidden to admit any accusation against an Elder without the testimonie of two or three witnesses This therefore leadeth vs thus farre as it were by the hand that of force wee must confesse how that vnder the Apostles of the Apostles there were ordeined two degrees of Ministers they of diuers authority though not of diuers titles vnto whom albeit the Scripture for the present gaue no proper or distinct denomination yet in good time Posteritie did it wel aduised For although the names of Pastor and Bishop were commonly giuen to all Ministers of old yet presently vpon the Apostles time the name and title of Bishop was imparted as a proper addition to the first chiefe order of Elders And yet they were not destitute of their distinction by their more sacred titles euen in the Apostles time For did not the Apostles themselues grace the chiefe Elders with the title of their fellow-laborers their fellow-labourers with
verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour vsed by him not in this place onely signifieth properly great and grieuous labour And therefore they are far wide that thinke Paul meant in thys place the bare preaching of Gods word and take this to be the ods betweene theyr Elders that some teach the people others gouern only and that for a while onely and therein supplying also and applying themselues to the Ministers of the word More proportionable to those times and proper to this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such Elders are to be vnderstood as were at that present among them as Titus and Timothy and Tithitus Marke Luke and such like Paul his legates and ioynte labourers which in deede feared no daunger refused no labour wherby they might aduance and diuulge the blessed doctrine of the sacred trueth Of Timothy Paul testifyeth in the last Chapter of the first to the Corinth when as he thus writeth If Timothy come vnto you see that hee be without fear among you for he worketh the worke of the Lord euen as I doe By which we may perceiue that Timothy was not without feare nor yet without daunger neyther that without cause A while after speaking of Stephanus and Aechaicus and Fortunatus who had giuen themselues to minister vnto the Saints he sayth And bee yee subiect vnto such and to all that helpe with vs and labour After which sort I also expound that place in the first to the Thessalonians the first chapter the twelfth verse VVe beseech you brethren that ye know them that labour among you and are ouer you in the Lord and admonishe you In all which places the Apostle vseth the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour by the which he vnderstandeth no ordinary vulgar or trifling exercise but an extraordinary vehement difficult and troblesome labour And therefore Paul his meaning is that how much greater trouble and more troblesome turmoyle the Elders vndertake in their office they are so much the more worthy to be graced with the greater Honors So that Paul in these wordes respecteth the singular care of some not the single preaching of all Writing to Timothy he defineth a Bishopricke to bee a worke of the which it followeth that the greater the Bishoprick is the greater is the labour the greater is the work If he which is ouer one onely Church shall finde himselfe somewhat to doe what shall we say of them vnto whome the care of many Churches is committed So was it with Titus and Timothy and diuerse other Bishops and Elders of that order The whole sum therefore of our assertion resolueth into thus much that among the Bishops or Elders in the Scripture which gouerned Churches vnder the Apostles there were diuerse degrees in deed by what names soeuer ye please to call them of the which some were ouer one Church only and that vnder the direction of an other and some againe ouer many Churches suppliant to none of the same order as it is wel knowen of Titus and Timothy and the rest I know there are many who in the secret preiudice of their foreseasoned opinions wil not sticke to say that Titus and Timothy and the rest of that forme were Euangelistes and inuested with an extraordinary kinde of a not immitable authority To whom I aunswere that I haue heard so in deede and read it to but without reason or proofe at al of any credit For where as Paul writeth to Timothy and chargeth him that he doe the worke of an Euangelist 2. Tim 4.5 1. Cor. 16.10 it doth no more conclude that Timothy was an Euangelist so properly called then that other place of Paul to the Corinthians He doth the work of God euen as I doth proue that he was an Apostle That that order is of God which appoynteth superior Elders Bishops And that but of man where all Pastors and Elders are alike Chap. XIIII WEe haue shewed before what was the extraordinary calling and the efficacy thereof which was to bee found in Titus and Timothy To the which I adde that all auncient and autentike writings held Titus and Timothy for Bishops vnto whome the Elders of inferiour orders were suppliant and subiect In whose footings our fathers insisting which next succeeded the Apostles reteyned in vse that forme of gouernement which they receyued of the Apostles Now a dayes there bee some of this beliefe that there were onely these two degrees of Ministers left vs by the Apostles namely Pastors and Doctors who cutting short that difference of Pastors which I haue noted and casting of that auncient decency of Church gouernement which I haue proued doe christen a new a forrayne and a forged kind of Presbitery and with much boldnes stand forth to auouch that this theyr newe deuise is diuine that other continuing a lawful discent frō the Apostles time is but humaine Wherefore here beloued it is time to looke about vs. For they easely auoyd all that wee haue already auowed of the Apostles Euangelists and Pastors when they aunswere that the gouernement Apostolique was but temporanie and momentary and determined with the Apostles and Euangelists themselues long since deceased so that now there is no more any one Apostle before another But that the trueth of this question may the better appeare we must now haue an especiall eye to all those giftes which were especially pregnant in the Apostles and Euangelists that thereby we may know what was proper to the Apostles and theyr times and what common to all Pastors vnto the worlds end To which end the first thing we are to reuise in the Apostles is that theyr extraordinary calling for they had it immediatly from God then also theyr generall Embassee and commission without restraint or limitation Thirdly that in all things which concerned theyr function they had a neuer-errant director the spirite of trueth who suggested vnto them whatsoeuer they before had heard of the Lord or should otherwise be requisite for them to know And the last thing is theyr power Apostolique Of these the first three were necessary for laying the ground-worke of Churches vppon the which others should build the which vnlesse they had been semented as it were with the more sure ioynts and strongest sinewes of Gods spirite what soeuer should haue ben raysed reared thereuppon by others must needs haue reeled and ruined together with the same As for the gift of miracles I stand not vpon that seeing that was bestowed vpon many other of the faithfull also as it pleased God Of all these gifts they could communicate nothing vnto theyr successors besides the Ministery of the Gospell The which seeing it was inherent in the power Apostolique they surrendered that also to theyr subsecutors and that because it is a thing necessary not only for the increase but also for the continuance of Churches For without the word preached the Sacraments administred and the Church gouerned there can no Church well continue Wherefore as
the preaching of the worde and the vse of the Sacraments was not giuen to the Church onely for the Apostles time but that they might continue vnto the age to come euen to the worlds end So likewise the forme of gouernement which was ordayned of God and deliuered of the Apostles and confirmed of the fathers ought to remayne and continue in like sort But that forme had Pastors inferior and superior and therefore that also is to be retained in the Church of God Neither doth the equality in the Ministery hinder why there may not be an inequality in the policie of the Church In the olde law there was one Priesthood equall and alike to al the Priests yet were ther diuerse degrees of Priests in respect of gouernment and in an equall order of Priesthood there was a not equall Honor of gouernement Neyther is it preiudiciall to vs that theyr Priesthood was Leuiticall and typical seeing the state gouernement which was among the Priests and Leuits did not so much respect any intricate type as a well ordered state that al things might be done decently and in due order Wherefore for as much as God himselfe was author of that policy and gouernment in the which Leuits were subdued to Leuits and Priests to Priests it ought not to be recounted any humaine constitution where a Minister is subiect to a Minister and one Pastor to an other For that is no more vnlawfull at this day then it was at that That our Sauiour by no statute repealed the supereminent authority of Pastors among themselues Chap. XV. AS for our Sauiour and his censure in this matter I do not finde that by any meanes he did abolish the superiority of Ministers but rather that he did establish it when as in the first ordinaunce of the Ministery he appoynted Ministers of the Gospell some superior some inferior to the rest To the which ordinance of Christ those his words are not any whit aduerse where he sayth The Kinges of the nations rule ouer them and they which haue power among them are called gratious but it shall not be so with you but he that is greatest among you let him be as the least and he which is chiefe as he that ministreth c. The true and plain sense of which words is this Your kinde of gouernment shal be diuerse from that which is proper to Princes whether you take those which are more tyrannous and truculent ouer theyr people or those which in theyr gouernment are more milde and moderate accor-to their lawes Doth this sence or sentence take away that difference of persons which the law of nature and the rule of gouernmēt do prescribe If ther be any place in the Gospell and ther are many which may be cited for the superiority of Ministers this is one For vnlesse the Lord had meant that in the gouernment of the Church there should be some greater then the rest he would neuer haue sayd Hee which is greatest among you let him be as the least he might haue made short worke of al and as soon haue sayd There is none first among you none greatest none chiefe But he that is greatest among you saith he let him be as the least and he which is highest as he that ministreth Which were no aduice wher there is none higher then another Where all shall be alike what need there any precept how he which is greatest amōg them should behaue himselfe The meaning therfore of this precept is this How much any of you is superior to the rest so much more submisse shall he carry himselfe towards the rest For albeit all the Apostles were of the same order and power yet the difference of age and diuersity of gifts was great among them and therefore it could not be but that they which had receiued greater gifts of the Lord shoulde receiue greater countenance of men The Apostle Paul in his first Chapter to the Galathians doth sufficiently declare this where he sheweth that he had conferred of the Gospell with them which seemed to bee somewhat the which he foorthwith repeating againe sheweth that there were certayne of these Apostles of chiefe authority among the rest of whome notwithstanding he affirmeth that hee receyued nothing Such was the mildnes and moderation of his spirite hee would not goe about to make that equal in-equality odious of the which the Lord himselfe was the author For hee well knew that neyther he which had receiued fiue talents ought to thinke he hath but two and much lesse he which hath but two to compare himselfe with him that hath fiue And in deede can there be any reason giuen why there should be rather an inequality in gouernement then in other gifts or doe men abuse authority onely to maintayne theyr tyranny Doubtlesse it is not greatly materiall with what giftes a man enthronize himselfe Pope ouer his brethren whether for his fine witte or deepe knowledge or smooth eloquence or any other such inward vertue Whether for the holines of life or strictnes of fasts or largenes of almes or any such outward complement or else for his wealth his worship and superiour authority As for the aunswere of our Sauiour it extendeth far and neare neyther is it to be referred to the Apostles alone as if it were onely forbidden an Apostle to domineere ouer an Apostle but it stretcheth it selfe vnto al other For albeit the power was great in the which they were to be installed of the Lord to the benefit of the church notwithstanding that was rather to be imployed of priuate men ouer priuate persons and thereupon the Lord forbiddeth that they should after the manner of Kings and Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is domineer or rule by force Hence is it that Paul writeth to the Corinthians Not that we haue dominion ouer your faith but that we are ministers of your ioy 2. Cor. 1.24 1. Pet. 5.3 And in the first of Peter Not as if we ruled by force ouer the chosen For that in deede because it beseemed men priuate ouer priuat men the Lord hath forbidden his Apostles that and hath taught them rather to make the harts of the people to relent by lenity and intreaty as we read the Apostle Paul did in many places specially in the second to the Corinthes 2. Cor. 5.20 where he thus writeth VVherefore are we now ambassadors in the name of Christ as though God did beseech you through vs wee intreate you in the name of Christ that yee bee reconciled to God And yet notwithstanding in other places he is again more sharpe and seuere as when he sayth VVhat will yee shall I come vnto you with a rod or in loue and the spirite of meekenes And in the latter Epistle the tenth Chapter when hee speaketh of that power he receyued of the Lord he sheweth how little primacy was in the Church in such things as pertayned to the kingdome of God By all
daies did euer either so think or write The Fathers haue testified in their writinges what they receiued of their fore-fathers that Iames an Apostle was ordained of the rest Bishoppe of Ierusalem The which thing also seemeth to haue bene done vpon iust and necessarie occasion namely for the necessary good of the Church For when as that was the mother of all other churches that the Iews resorted thither out of al the parts of the world it ought not but to haue an Apostle resiant among thē so long as might be who might resolue the brethren in such doubtes as were likely to arise among them Although indeede to pilgrime through diuers regions to preach the gospel is most properly appertaining to the office of an Apostle so that they may not abide in one place but where necessitie requireth As therefore the Apostles discharged the duty of a Bishop when as they took vpon them the particuler charge of some on special church namely when the necessity of the church vniuersall did so require neither did thinke they did anye thing therin contrarie to their Apostolik calling so likewse if that which wholy pertaineth to the Apostles be cōmitted to the Bishops it need not seme a thing either vnreasonable or not profitable when the good order of church gouernement doth require the same But whereas the Canon sayth that we should keepe the old custome not the Lords institution it may seme that the power of Patriarks crept into the church of a contrarie custome rather then of any diuine institution I answere that the canon doth not gaine-say that the power Apostolique in church-gouernment was not left vnto the church of the Apostles but that besides or aboue the rest these or they shuld inioy it as namely he of Antioch Alexandria Ierusalem Rome that indeed was of the mere custome and at the sole disposition of the church For those particular Bishops did not receiue their Apostolique power immediatly from GOD as did the Apostles but from the church and by the church the which as it is not restrained to any certaine situate places or persons citties or Bishops so neither is the autority Apostolik Who doubteth but that the Nicen coūcell or any other like to that might haue translated the Patriarkie of the Romain BB. to some other place haue giuen it to the BB. of Rauenna or of Aquiline for good cause if their had bene any The like I say of the Patriarks of Antioch and Alexandria But that the councels of Bishops had this authority they declared then sufficiently when as they made him of Constantinople com-peer in all things with him of Rome By the which also it may euidently apeare that the prerogatiue of the power Apostolique was not giuen by succession but as it was best befitting the commodity of the church by those especial cities And therfore in that the Canon giueth that to custome it doth not therby take from it the diuine institution But that I may return to the next successors of the Apostles and Euangelists Titus and Timothy and the rest whom sacred writ recordeth were ioyned with the Apostles as assistants that they were Bishops had charge of many churches the most ancient and authentike tradition approoueth the same neither are those thinges so far at variance betweene themselues as some would haue them to be a Bishop to do the worke of an Apostle or an Euangelist For this is the common consent of all the fathers that the office of a Bishop and an Apostle or Euangelist are all one onely that the office of the one is more ample and augustious Cyprian in his 10. epistle writeth thus The Deacons ought to remember the Lord himself did chuse Apostles that is Bishops Prelats but the Apostles themselues ordeined them Deacons after hee was receiued vp into heauen Thus saith Cyprian out of whose words we may learne that a Bishoprick is an Apostleship as also an Apostleship is a kind of bishopricke Herevpon the Apostle Peter in the Acts calleth the Apostleship of Iudas a bishopricke And in like maner speaketh Augustine For no man is ignorant saith he that our Sauior ordeined bishops in the church For before he ascended into heuen he layd his hands vpon his Apostles made them bisheps And Ambrose vpon that in the 4. to the Ephesians some were giuen to the church Apostles writeth thus The Apostles are BB. but the Prophets are expounders of the scriptures which may now be called Priests For in a BB all the orders are contained becaus he is first a priest who is chiefe of ths priests and a Prophet an Euangelist to the furnishing of the rest of the offices of the church Theodoret also vpō the 1. to Tim. cap. 3. saith thus Of old they called the same men Priests and BB. but those that are now called BB. they then called Apostles but long since they left the name of Apostles to thē which were indeed apostles but the additiō of BB. they imposed vpon such as of old were called Apostles so was Epaphroditus the Apostle of the Philip so Titus of the Cretensians Timothy of Asia All the fathers which succeeded the Apostles were not of opinion that the forme of gouernement they had receiued of the Apostles should euer haue bene altered or exauterate the which verelye they could neuer haue perswaded themselues had they knowen that the gouernement of Titus and Timothie had bene but Temporarie and Extraordinarie But is it credible nay is it possible that Timothie Titus and others vnto whome the like prouince was demised should be ignoraunt of this themselues Augustine expounding that in the 44. Psalme Instead of thy Fathers thou shalt haue children sheweth that our Bishoppes inherited the Apostles as children their fathers And were it not a point of frontles and vngracious in solencie to deny that our fathers had their Bishops and Prelats euen from the Apostles times and a part of needles and superfluous diligence to proue a thing so manifest I might easilie and would willingly staie vpon the citing summoning of many more fathers vntil we were fully compassed with a cloud of witnesses But this is not the question but rather it is nowe doubted whether the ordinance of Bishops bee of God or of men as an order that slipt into the church rather of humaine custome then diuine cōstitution Wherfore of things confessed granted let vs decide and determin things doubted and in question That Bishops are ordained by a diuine institution and Apolique tradition Chap. XXI THere is nothing more certaine then this That the Apostles ordained nothing in the Church which they receiued not of the Lord. But they created Bishops as Titus and Timothie wheresoeuer need was in the Church And indeed had not the Apostles created Bishops as they dispersed themselues thorough out the whole worlde how could euer the calling of Bishoppes haue bene so vniuersallie approoued by so general an assent of all
citties But when as many Churches were infinitely distant from others is it not straunge that not any one Church retayned that diuine kinde of gouernement as it is thought which is adored at this day in some reformed Churches Doubtles Churches so diuerse and distant could not but greatly differ in things indifferent where there was no certaynty sette downe by the Apostles And therefore this could not bee without a miracle of eyther part Namely that eyther they should so vniuersally consort in this one gouernement if it were not receiued by tradition frō the Apostles or that with so generall a consent they should alter the same if it were For all the world knoweth that in all the world the gouernment was one and the same for all the world This is without question and beyond all exception that all the auncient autentike fathers so many as held the right faith were of this beliefe that in this onely plot they did follow the Apostolique tradition and diuine institution Ireneus in his thirde booke the third Chapter against Heresies writeth thus It is easie for all men to see that will see the truth the auncient tradition of the Apostles in the Church through the whole worlde and we can recken vp those which were ordayned Bishops of the Apostles themselues and theyr successors also euen vnto our selues which neyther taught nor knew any such thing as these men doate of Out of the which it appeareth That what thing was receyued in al Churches which were founded of the Apostles was an Apostolique tradition and diuine institution but the order of Bishops was receyued euery where in all Churches and therefore an Apostolique tradition and a diuine institution Ciprian in his fourth booke the ninth Epistle From whence sayth he are scismes bred and yet do breed but where the Bishop which is one and ouer the Church is condemned by the proud presumption of some and the man which is honored by the acceptance of God is dishonored by dishonest men c. The same Ciprian in his seuen and twenty Epistle according to the order of his Epistle citing that of Mathews Thou art Peter vpon this work c. he inferreth That euē frō thence according to the course of time and succession of ages the ordination of Bishops the computation of the Church doth run So that the Church may seeme to be grounded vppon Bishops and euery action of the Church to be gouerned by the same Presidents Wherefore seeing this is thus founded vpon the diuine ordinance of God I cā but wonder at som That it was the opinion of Aerius That there is no difference betweene a Bishop and a Priest which was condemned for an Heresie by the Fathers Chap. XII THus haue we heard of the acceptance of God the diuine ordinance vpon which the authority of Bishops relied as our Fathers beleeued To the which I now adde that had not the orthodoctike fathers belieued that the order of Bishops was grounded vpon the word of God they would neuer haue recounted the opinion of Aerius among other Heresies Who three hundred yeares long after the Apostles times was the first that durst affirm That there was no difference between the holy Bishop and an ordinary Priest Of whom Epiphanius recordeth that hee spake more like a fury then a man who as hee also reporteth was wont to say VVhat is a Bishop to a Priest there is no difference betweene them for there is but one order and one honor and one dignity The Bishop layeth on his hands the Bishop sitteth on his throne so likewise doth the Priest Thus sayth Aerius But of the other side Epiphanius first sheweth That a Bishop may create Priestes and that he cannot be created of Priests The order of Bishops sayth he is the begetter of Fathers for be begetteth Fathers vnto the Church but the order of Priests cannot beget Fathers by the regeneration of Baptisme it begetteth children to the Church but not Fathers or Teachers For how shoulde he create a Priest who hath not the power of laying on of hands in the election And he aunswereth Aerius for his cauels That his trifling emulation deceiued him and that he was ignoraunt of the nature of antique histories For that when the preaching of the word was but a new thing the holy Apostle writ according to the state of the thing as it then stoode And therefore where there were Bishops appoynted he wrote to Bishops and Deacons neyther could the Apostles doe all at once But they had present vse of Priests Deacons For by those two all Ecclesiasticall functions are to be performed But where there were not any found worthy a Bishopricke there the place was voyd of a Bishop but where neede was and there were that were worthy there they placed Bishops But where as ther were not many there were not many to be found among them to be made Priests and therfore they contented themselues with a Bishop onely in that place But it is not possible that a Bishop shoulde bee without a Deacon and the Apostle had an especiall care of that that he should not be without his Deacons And thus the Church receyued the fulnes of his functions according as the conditiō of time and place did require For euery thing was not furnished with all things at the first but in processe of time such things were prouided as were requisite to the performance of things necessary c. These things he confirmeth by the example of Moyses who finished hys common wealth not all at once but after a time But as of old he should haue taken a wrong course who to reform the Churche of Israell would haue taken his patterne from the imperfect and not composed state thereof So likewise at this day they maintayn but too foul an error that would bring the state of a Church well growen in yeares backe againe to the swathling clouts And therefore Epiphanius very well inferreth thus So likewise sayth he are those things which are written in the Apostle vntill the Church be enlarged vntill it come to her ripe years vntil it be most perfectly preyzed with the or-nature of wisedome by the Father Son and holy Ghost Epiphanius perceyued that there were many things wanting and that al things were not in theyr perfect temper that after a time one and the same man was not both Priest and Bishop as it well appeared by that which Saint Paul writ to Timothy who was a Bishop Against a Priest or Elder receiue no accusation without two or three witnesses He sayd not to any Elder receyue no accusation against a Bishop c. Augustine in like manner mightily confirmeth this the censure and sentence of Epiphanius who also mustereth this error of Aerius among the mid-ranke of olde confused Heresies Hierom his opinion confuted Chap. XXII THat which is obiected out of Hierome vppon the first Chapter of the Epistle to Titus namely that Bishops are greater then
left in our power to vse them as time occasion shal require An indifferent thing is commonly that whatsoeuer is nor cōdemned nor commended in the word of God is left free to euery mans choise either to vse or not vse vnles some other thing interchaunce which altereth the vse of that which otherwise was free by reasō of the time or place or the person wher the same is in vse For my part I think things mediat indifferent might better be defined thus if we shall say those thinges are indifferent which by no law either Gods law or mās law are bidden or forbidden For by the command of him which hath the authority ouer our persons the vse of a thing which otherwise is free may many waies vppon many occasions be restrained or ouerruled But of these things in this place we are not now to discourse at large Onely thus much I chiefly note would haue iust notice taken of it that indifferent thinges may bee vsed of vs although the same things haue ben abused by the bishop of Rome or any other Antichrist Is our liberty to be preiudiced by an other mans religion specially where publique authority hath any thing to do in the matter suppose it either giueth vs in charge or putteth vs in choise to vse those things which the superstitious haue abused Wherfore whensoeuer anything shal come in question among vs that hath bene vsed among the Romanists or other enemies of the truth it is our part to examine and consider the matter as it is in selfe not as it was with them There are some in England at this day who take vpon thē more sowrely then seuerely against outward vestementes cap surples musicke and organs and such like rites of the Church the which because they were of some vse in the Romane Church now out vppon them they are sacriligious prophane In like maner and with no lesse modesty do they proceede against Bishops Archbishops their honors and reuenews Al the which vnles they could be proued contrary to the word of God what reason is this they bring and it is al they bring for the abolishing thereof when they say the author or inuentor therof was Antichrist No doubt indifferent things which he abused for his tyranny may be returned to a better vse for the good of the Church Now as for contētious natures such in whose brests this error hath taken fast footing namely That the authority of Bishops is a thing pernitious in itself and preiudicial to the church I know this my aunswere as it fitteh not their humors so it serueth not their turns Neither yet will they vouchsafe of that which I haue said of the natural signification of words compound with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherfore albeit the plainest interpretation of the names of Patriarchs and Archbishops like me best yet notwithstanding I dare say thus much further if we should grāt that which they shal neuer euince that by force of composition a kind of principallity were to be inferred yet doth it not theruppon follow that it is therefore a title abhorring from the state of our BB. For let it be lawfull for men to vrge the signification of euery sillable in this sort it shal forthwith be vnlawful for any to be called a monarch or to be inuested with the title of an Emperour for why forsooth these names in theyr proper sense are common to none but to God onely These and such like titles of lawful and necessary vse among vs must vppon this quirk be vtterly abolished neyther may it be lawfull for vs from henceforth to call our Ministers as the Scripture doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rectors or Rulers Prelates or Presidentes nay we shall not be able to auouch the name of Elders because this and these all in sacred Scripture are proper to Magistrates and Princes and the Nobles of sundry prouinces and and yet for all this we see that Ministers of the Church are called by these names Last of all if the authority of the Fathers may be of any preuail let vs hear what great dainty they make of the name of Prince in the titles of the cleargy Origen reprehending the clownishe sourenes of some Bishops writeth thus A man may see in some Churches especially in the greatest Citties how the Princes of the christian people shew no manner affability to any esteeming thereof as a thing nothing at all pertaining vnto them c. And aftewards againe We speake not these thinges as if we meant to discharge the Ecclesiasticall Principality In like manner vppon the Epistle to the Romanes the thirteenth Chapter By the which it appeareth saith he that the Iudges of the world do performe the greatest part of Gods law For all the defaults that God would haue punished he punisheth not by the Prelates and Princes of the Church but by the Iudges of the worlde And vpon the twenty seuen Chapter of Numbers the two and twenty Homily Let the Princes saith hee of Churches learne not to appoynt their successors after them such as are allied vnto them eyther in affinity of kindred or consanguinity of bloud neyther that they ought to make the Principality of Churches hereditary c. Ignatius no lesse godly then grauely My Son saith hee honour God and the King and I say further honor God as the author of al things and the owner and honor the Bishop as Prince of the Priests bearing the image of God by reasō of his principality the image of Christ by means of his Priesthood He that honoreth the Bishop shall be honored of God as also he that dishonoreth him shall be punished of God c. Besides many other things in the same place to the same sence The same man in an other place Therefore saith he let all things be performed among you according to a direct order in Christ Let Lay men be subiect to Deacons Deacons to Priests Priests to Bishops the Bishop to Christ as he is also to the Father Againe to the Church of Antioch You Elders feede the flocke which is committed vnto you vntill God manifest him which shal reign ouer you For I am now sacrificed that I may gaine Christ c. By which words the holy Martyr hath sufficiently testified the authority of a Bishop ouer the rest of the Elders Doubtlesse in auncient time the authority of Bishops was great in the Church theyr reuerence great and theyr fauour great among the people the which of al other things made most for the benefit and increase of the Church Euen as in the common wealth the fauour of the Magistrats and authority is beneficiall to the people so likewise of Bishops in the Church And therefore for good cause thought Hierome that the welfare of the Church did depend of the honour of the chiefe Priest c. Neyther in deed is this the least slight of Satan when he
Ministers a thing neuer so much in controuersie as at this day Of the which we will first heare what was the opinion of those fathers which liued in time next after the Apostles CHAP. XI The iudgement of the Fathers concerning the oblations of the faithfull I Wil first begin with Origen who liued vnder Seuerus about two hundred yeares after our Sauiour Hee vppon the eighteenth Chapter of Numbers in his eleuenth Homily writeth thus It is behooueful and it is also beneficiall that first fruits should be offered vnto the Priestes of the Gospell For so hath the Lord also ordained that they which preach the Gospell should liue of the Gospell and they which serue at the altar should also be partakers of the altar And as this is due decent so of the contrary part I account it both vnmeete and vndecent and vngodly also that he which worshippeth God and entreth into the Church of God and knoweth that the Priests and Ministers do wait at the altar and attend eyther vppon the word of God or the Ministerie of the church should not offer vnto the Priestes the first things of those fruits of the earth which God hath giuen by bringing forth his Sonne and sending foorth his raine Neither can I thinke such a mind to bee mindfull of God neither that hee thinketh or beleeueth that God hath giuen the fruits he hath receaued which hee so hordeth togeather as if they were none of Gods For if he beleeued they were giuen him of God hee would also acknowledge that in rewarding the Priests he therby honored God for his gifts And moreouer that these things the better to be obserued may bee taught by the word of God let vs heare what the Lord saith in the Gospell Wo be vnto you Scribes and Pharises ye hypocrites which tythe Mint that is pay tythe of Mint Cummin and Ane-seeds and let passe the greater things of the Law Hypocrites these thinges ought yee to haue done and not to haue left the other vndone c. The same authour proceedeth in the same booke How then dooth our righteousnes exceede the righteousnes of the Scribes and Pharisies if they dare not tast of the fruits of the earth before they haue offered the first fruits vnto the Priestes and the tythes are set forth for the Leuits and I doing none of these things doe so abuse the fruits of the earth as that the Priest knoweth not of them the Leuite is ignoraunt of them the altar of God doth not taste of them Ireneus the Scholler of Polycarpus in his fourth booke the foure and thirtie chapter writeth of the sacrifices and oblations of Christians the which thing hee also in many other places remembreth whereby the custome and opinion of the church at that time concerning that matter may the beter appeare The words of the holy Father are these VVherefore we ought to offer to God the first fruits of his creaturts as Moses saith Thou shalt not appeare emptie in the sight of the Lorde thy God that in what things a man hath shewed himselfe thankfull in those things he which is deputed ouer him might thank fully receaue that honour of him And that kind of oblation is a 〈…〉 ain allowed For there were oblations there and there are oblations heere also There were sacrifices among the old people there are sacrifices in the Church also but the manner of them is onelye altered seeing that nowe these are offered not of bond slaues but of free-men For there is one and the same Lorde but there is a seuerall forme of seruile oblations and a seuerall forme of them which are free that euen by these oblations also there might appeare some token of our liberty For there is nothing idle or endlesse with him without some signe or sense And for this cause indeed they did consecrate theyr tenthes but they which haue obtained their libertie doe dedicate to the Lords vse al things that they haue chearfully freely giuing those things which are of lesse account hauing indeed a greater hope that widowe and poore woman casting in heere all her substance into the Lord his treasurie c. Afterwardes in the same chapter hee addeth this Wherefore seeing the church offereth with singlenes for iust cause is the gift thereof accepted as a pure sacrifice before God Euen as Paule also writeth vnto the Philippians I was euen filled after that I had receiued of Epaphroditus that which cam from you an odour which smelleth sweete a sacrifice acceptable and pleasant vnto GOD. For wee ought to offer oblations vnto God and in all things to be found thankefull vnto God our maker offering the first-lings of those his creatures in a pure mind and faith without hypocrisie in a ferme hope and feruent loue And this oblation the church onely doth present pure vnto the Creator offering vnto him of his owne creatures with thankes-giuing c. And againe in the same chapter But we offer vnto him not as hee needed our offerings but to shew our selues thankefull vnto him for his bountie and to sanctifie his creatures For as God hath no neede of those th ngs which come from vs so we haue need to offer some thing vnto God Irenaeus calleth Almes and oblations good actions as also Cyprian calleth them good workes Paule beeing their Author who calleth them good deedes and distributions and good workes 1. Tim. 6.18 Tit. 3.14 Heb. 13.16 and Sacrifices with the which God is wel pleased Many other thinges of the like import might bee cited out of the same Authour But let vs attend vnto that of Cyprian in the like sense the wordes some-what altered who in his foure and thirtie Epistle writeth thus of the Readers whome hee had ordained Nowe you shall vnderstand that wee haue appointed for them the honor of an Elder that they should bee honoured with the same fees that the Elders are and that they should deuide the allowaunce for euerie moneth in equall portions The fees which were deuided euerie moneth vnto the Priestes hee calleth the honour of the Presbyterie But out of his sixtie Epistle wee may also make some estimate of what wealth the Church of Carthage was namely by a certaine contribution made by the Cleargie and layitie of that place For there were collected no lesse then an hundred sestercees which they sent to the Bishops of Mauritania to redeeme captiues beeing also readie to send more if need were The wordes of Cyprian are these VVee haue sent vnto you an hundred sestercees That is 2500. ducates at the least or vnles that may seeme to great a sum for that time 2500000 which were gathered heere in the Church ouer the which I am president by the fauour of God the contribution beeng made by the Cleargie and people that are amongst vs the which you shall dispose there according vnto your best indeuours And in his sixtie sixe Epistle he writeth thus The tribe of Leuie which attended vpon the
Temple and Altar for diuine seruice might receaue no portion of that deuotion but while the rest did husband the earth they should honor the Lord onely and therfore for their liuing and allowance they were to receaue tenthes of the eleuen Tribes of those fruites which did increase The which reason and order is now obserued amongst the Cleargie at this day that they which in the Church of the Lord are promoted vnto anie Ecclesiasticall dignitie should by no meanes bee called away from their deuine function neither shuld be intangled with troubles and worldlie affaires but according vnto the honour of the maintained brethren as they which receiue tenthes of fruits should not depart from the Altar and the sacrifices but daye and night should attend vpon heauenly and spirituall busines c. About the same time there were maintained at Rome vnder Cornelius the Bishop sixe and fortie Priests seauen Deacons Eusebius lib 6.25 so manie Subdeacons as also two and fortie Seruaunts Exorcists Readers and Doore-keepers all togeather two and fiftie The number of the whole Cleargie was an hundred fiftie and fiue men all the which no doubt for the most part had their proper families and yet besides al these the widowes and other which were afflicted either with pouertie or infirmitie were a thousand and fiue hundred all the which as Cornelius himselfe doth witnes in an Epistle to Fabian Bishop of Antioch the grace and bountie of the Lorde did aboundantlie releeue and least any man should thinke that this was done penuriously or sparingly hee addeth that so great a number of Ministers so great a multitude of poore by the prouidence of God were made rich and abounding in all plenteousnes The historie of Laurence deacon of Rome is sufficiently knowen whome the tyrants of that time held in suspicion that he had the custodie of the church treasure And their suspicion was true in part for the church had treasure and in part it was false for that it was not the maner of the church to lay vp but to lay out the treasure they had By the which meanes Phillips oblations also and donations to the church were repealed all to late for the ministerie of the Deacons by the handes of the poore had there laid them vp where neither rust nor moath nor any caterpiller of the Church could breake through and steale Neither was this the least praise of the churches of that age that as they were priuatelie poore so were they commonly rich after the example of the church at Hierusalem CHAP. XII That the church had no small reuenues and certaine places in the which they did celebrate their assemblies before the time of Constantine THat professed Christians had farms possessions the increase whereof they distributed to the cleargy pouerty of the Church the edicts of Constantine the great doe sufficiently testifie True it is that vnder Dioclesian the christians were spoyled of al they possessed either priuatly or in cōmon but the godly cristiā Emperor giueth in charge to the presidentes of the prouince that those places in the which Christians did celebrate their assemblies and all other things whatsoeuer they possessed or any waies pertained to the right of their societie should againe be restored vnto them Enead 7. 8. Sabellicus maketh mention of one Lucina a noble and rich matrone that was exiled by Maxentius for that she had named the Church of Rome to be her heire Indeed it is to be acknowledged that from the time of Constantine the state of the Church was no wayes impaired neither doe I speake of the false and fained donations of Constantine but this is a thing most certaine that he was a bountifull Prince towardes the Church and worthily renowned for his bountie Sozomenus reporteth of Constantine his honorable liberalitie towards the Church of Christ Lib. 1.8 that of those grounds which in euerie Cittie were tributarie hee reserued a certaine pension which accustomably was wont to bee paide into the Exchequer and distributed the same vnto the Churches and the Cleargie the which his great gratious larges he afterwards ratified by law to stand good for euer De vita Cōstant li. 4. 28 Eusebius in the life of Costantine witnesseth the same That therefore all men may vnderstand what the welth of the Church was in those times I will produce a few presidentes of that age and begin with that which Augustine hath left in recorde concerning his owne Church at Hippon For he was himselfe also of an honourable house of great wealth I saith hee according to the common conceit of manie Epist 225. which compare themselues with themselues seeme not to haue come from wealth but to haue come to wealth for my fathers inheritance can hardly be reckoned the twentith part in comparison of the churches reuenewes the which nowe I am accounted to possesse as chiefe Lord. Whence that Church had that great wealth it is to bee seene in the same Epistle Prosper in his booke De vitae contemplatiua reporteth of Hilarie Bishop of Arelat to his euerlasting praise that hee had did not only retain those things which the church then but that he did also inlarge the same by the manifold heritages of the faithful which he receiued Among Basil his epistles there is one whole one which testifieth that there were manie at that time which vsed to leaue by testament a great part of their inheritance vnto the Church and some sometimes which did make free gift of all But what neede I to stande vppon the manifolde reports of such thinges The lawes of the Emperours concerning this whole matter are sufficiently knowne Nay this one thing I would admonish the Reader least at any time hee bee deceiued when as manie times hee may reade in the Fathers that the goods of the Church are not onely the goodes of the Bishops and the goodes of the Priestes but the goodes of the poore also I say there hee shall but note howe the auncient custome of the Church hath beene disordered through auarice and hypocrisie When all the Church goodes of euerie Diocesse were in common vnto all the Church-men of the same territorie to bee diuided to euerie Church-man according to the discretion of the Bishop then was that saying in force The goodes of the Church are the goodes of the poore Not that the whole substance of the Church was to be consumed vppon the poore but because the fourth part therof was their due by right For the first part was for the Bishop himselfe the second for the other Church-men the third for the Church workes the fourth for releeuing the poore and redeeming the captiue But when as by reason of the manifolde inconueniences which did dayly arise by meanes of this communitie and the great multitude of Churches which now began to bee euerie where erected and set vp throughout the countrie and indowed with peculiar commodities they began to depart from this communitie by
a secrete consent as it were of the whole world and so that certain portions were designed for the Bishops allowance others also for the other Priests and Ecclesiasticall persons which were in ordinarie residence in euery Cathedrall Church and last of all other Priestes also were ordained by the Bishops euerie where through the cuntrie ouer parish Churches with standing titles who were by that meanes called to a perticular part of the coÌ„mon charge with the Bishop least that which was to bee cared for by all should bee neglected of euerie one as it commonly commeth to passe there is no doubt had none of the Church goodes beene taken from the Cleargie but by this meanes the poore and needie should haue beene much better prouided for by the seueral Cleargie-men of euery particular territorie then when the fourth part of the remaines of the Church goodes were imployed to their vse in common and that also with more ease and much lesse murmure But the trumperie not the pouertie of the Church Munkes and Nunnes and such others which were called religious persons purloyning that fourth part vnder the title of Euangelike pouertie which they professed haue vtterly robbed both the Cleargie and the pouertie and haue brought in a straunge and wonderfull disorder into the auncient ordering of Church goodes so that that part which of olde was due vnto the poore is now in the winding vp deuolued to the rich that I may omit the manifold abuses of Impropriations and Commendams such other shifting sacrilegious titles Ambrose in his thirtie and one Epistle the fift booke The possessions saith he of the Cleargie are the prouisions of the needie and therefore let the Churches keepe reckoning of this how many captiues they haue redeemed how many poore they haue refreshed how many exiles they haue harbored For the Church hath golde not to purse but to disburse and to releeue the necessities of the needie What profite is it to keepe that which profiteth not Augustine also in his treatise vppon Iohn the one and twentith chapter disputeth of that right which the Apostles and Ministers haue by the worde of GOD to receyue carnall things of them vnto whom they minister spirituall things They giue gold saith he and they receyue grasse And in his tenth Tome there is extant no lesse then a whole Homilie concerning the paying of tythes as of dutie Hierome also in his third chapter vpon Malachie amongst other thinges which concerne this opinion hath these wordes That which we say of tythes and first fruits which of olde were giuen of the people to the Priestes and Leuites vnderstand yee also to concerne the people of the Church who are commaunded not onely to pay tythes and first fruites but also to sell all that they haue and giue to the poore and to follow the Lord. The which so great a matter if we will not performe yet at the least lets vs imitate the beginnings of the Iewes that wee may giue part of all vnto the poore and affoord the Priests and Leuites their due honour For which cause the Apostle sayth Honour the widdowes which are true widowes And That the Elder is to bee honored with double honour especially he which laboureth in worde and doctrine the which dutie who so now will not performe hee is proued thereby to defraude and supplant God himselfe and hee is cursed therefore of God in the penurie of all things so that he which soweth sparingly shall reape sparingly and hee which soweth liberally shall reape liberally c. Many other thinges of like sort may wee read in that place to this sense But if I should repute vnto you whatsoeuer the Fathers haue written of this argument I should but repeate the same things and be tedious to the Reader in a matter of no controuersie Chap. XIII A distinction of Church goods THe goods of the Church are not all of one fort for there are some which coÌ„sist in the oblations of the people some in proper possessions some in rents and reuenewes some in lawfull fees and ancient roialties Al the which are commonly distinguished into two seuerall kinds whereof some are called Spirituall and some accounted Temporall But seeing these tearmes do neyther so fitly nor yet so fully expresse the nature of these things more proper words were to be deuised by more perfect Ciuilians For vnto that which is Temporall there is nothing in nature opposite but that which is Eternall and to that which is Spiritual nothing is contrary but that which is Carnal or corporal They therefore speak more aptly of these thinges who for the worde Temporall vse the words Ciuil and humane and for Spiritual the words Sacred holy and diuine Now albeit that ought generally to be accounted holy sacred whatsoeuer is consecrated to God and his Ministerie yet notwithstanding they cal oblations because they more nearely concerne God and his seruice more properly sacred and diuine thinges not so much for distinction sake as for that the condition and proprietie therof is such But humane and ciuil goods they account the fields and possessions of the Church for that in nature and condition they are not vnlike vnto those which other Citizens possesse and are therefore giuen vnto the Cleargie that not onely in the Church but also in the common-wealth they may be of good estate and wel able to maintaine the credit of the place and person they sustaine the which by no good meanes they can be able to vphold if in worldly welth they be so curtold and kept so thread-bare as that they cannot be in case to be as bountifull as other men Great matters are looked for at the hands of the Cleargie as hospitalitie releeuing the poore and such other thinges which Christ himselfe not onely taught but in person performed in some good sort And is it not a shame for a Bishop to exhort others vnto charitie towards the poore and needie and himselfe neither to put the same in practise nor yet to be able But least any man should thinke that this distinction came out of the Popes Mint and therefore to bee reiected he shal vnderstand by those things we haue now cited that it is the Fathers the autentike Fathers Ambrose in his Epistle de tradendis basilicis maketh mention of the collations of the people and the fields which the Church possessed Wherefore the gifts and oblations of the faithfull which they offer of their owne accord are to be accounted holy goods goâ—â—s sacred and diuine because in that case the chiefe respect is not of man but of God Vnder this kinde we comprise the paiment of tenthes and tythes also albeit there bee great difference betwene those tythes which eyther now the people pay of their owne voluntarie not constrained or haue of olde religiously vndertaken by a lawe imposed vpon themselues and their posteritie to pay vnto the Ministers those tythes which Princes gaue vnto them and laid out for them by their
rest which had nor cause nor end erronious was to be testored the Church againe If so be in any place all is come to the common treasury whatsoeuer the Monkish professors had in possession and that not so much with the consent as by the counsel of those whoÌ„ the matter it selfe did concerne and ought rather to haue intercessed and taught the Magistrate the contrary let them beare the blame for that part themselues worthy also to bear the burthen We know that the prophanation and abuse of Church goods could not be such as that they could inuert the nature of things giuen or infring the vertue of the donation it selfe That which the Arke of God was was it not still euen among the Philistines Neyther were the vessels of the Lorde his Temple vnhallowed though they were in the midst of Babylon That the Pope of Rome with his clergy haue abused and doe abuse the true and lawfull goods of the Church it ought not to be any preiudice to the godly Ministers of the Church Seeing the possessors thereof are not Lords but stewards onely who haue the vse benefite and bestowing of the Church goods not the propriety As for that they say that the Bishops of old thought that the Church had no right to those things which were dedicated to the seruice of the Heathen gods it maketh nothing at all against the truth of our position For neyther do we hold that the Church hath any right to those things which are immediatly destinate to vngodly vses I haue already confessed that those things are in the second order of Church goods therfore in the power and at the pleasure of the christian Magistrat I remember that I sayd that I did not dislike the decree of Honorius and Theodosius and other godly Emperours whose better examples if they had imitated whose error hath vrged me to write thus much there had beene no neede of this discourse Chap. VII That it is an other thing to come from Paganisme to Christianity then to come from Popery or some other heresie MOreouer this also is not to bee omitted that it is one thing for a people to be conuerted from Paganisme to Christianity and an other thing to come froÌ„ Popery that is froÌ„ Heresie to true Christianity The difference which is between Paganisme and Christianity is much greater then that which is betweene Christianity Popery Paganisme hath nothing in common with Christianity Popery is Christianity Christianity alayed alaied or rather rackt with foule Idolatry and that I may so speake it is a certayne medley or a kinde of mongrel and motley Christianity For the sacred Scripture both of the old and new Testament the couenant of God the Baptisme of Christ the remission of sins and the name of a christian with many other things of the same profession are there peculiar to the Church which are notes of christianity are no wher to be found out of the Church Not in Paganisme not in Iudaisme not in Nahumetisme So that the Heresies Superstition which being substracted are added to the Romish Church the remainder is meere Christianity Very Popery is but a botch of the Church not the very Church but that which the foule Leprosy is or any other deadly contagion in the body of man the same is Popery in the body of the Church So that to forsake Popery is not to forsake the Church but to fly froÌ„ the infection of the church Now then when an Ethnicke becommeth a Christian an Alyen and a straunger is receyued and inserted into the newe people then beginneth he to be a member of the Church But in the reformatioÌ„ of any erronious or stragling Church an adulterous Church becommeth a chast spouse and base christians are made lawfull the wife being reconciled to her husband and therefore what things so euer the adulterous Church vsurped of the goods of her husband the lawfull Church as true spouse doth challenge the same to her selfe by his right In Theodosius Records the sixteenth Book and the foure and forty title against the Donatistes thus it goeth But those places in the which cursed superstition as yet remayneth let them be ioyned to the holy Catholique Church so that theyr Flamines and Priests theyr Prelates and all theyr Ministers be spoyled of all theyr goods and exiled into diuerse Iles and sundry prouinces There also in the fourth Booke we reade of a decree from the same Emperours Honorius and Theodosius against the Montanists in these wordes If there now remayneth any proper edifices which ought to bee called rather dens then Churches let them bee awarded to the holy Churches of the Orthodoctike sect with all theyr indowmentes Before our times there haue beene not a fewe alterations in the Church In the which when godly Emperours put downe the Heretikes they robbed not the Churches of theyr possessions but restored them to the true professors Of the which thing Sainct Austine in his fifty Epistle to Boneface a certayne Capitayne writeth thus VVhat so euer was possessed of the Donatistes parte in the name of theyr Churches christian Emperours by their religious lawes haue commuanded that they come with the Churches them selues to the catholicke Church Thus sayth Austine And were it not as he sayth I would confirme the same with many witnesses Wherefore that I may now comprise those thinges I haue sayd Those Church goods which were gotten eyther by fraude or by force and vsurped without right or else if they were freely giuen but to a superstitious end are in the power of the chiefe Magistrate But those thinges which are lawfully graunted and receyued of the Church to no such end by no such meanes are consecrate to GOD neyther can they bee any wayes transuersed without sinfull Sacrilege Sainct Austine in his Treatise vppon Sainct Iohn the twelfth Chapter Behold Iudas sayth hee is among the holy men and that you shall not need to contemne him a Sacrilegious Church-robber not a petty Lassoner hee was a thiefe of the Tresure but the Lordes Treasure of the Treasure but the sacred Treasure And if crimes are distinguished in the Court whether it be theft or publique robbery for publique robbery is sayd to be a theft from the common Treasury howe much more sharpely is a Sacriligious thiefe to bee iudged which presumeth to steale not from euery place but from the holy Church Doubtlesse he that taketh from the Church may bee compared to Iudas the wretch So sayth good Father Austine Chap. VIII How gracious and inâ—â—â—â—ble the sin of sacrilege is PLato being to set downe a law against Church-robbers beginneth the matter with a large preface and first concludeth that the sin of Sacrilege is vncureable and that he which is infected with any such wretched couetise is not moued thereunto eyther for Gods euill or for mans so much as for his owne and that by reason of some other old and odious sinne not yet punished nor euer to be expiat