the bishops office since which time euery Citie diocesse adioyning had but one Bishop The Council of Sardica for y â— West disliked prohibited the making of Bishops in villages small Cities Licentia danda non est ordinandi Episcopum aut in vico aliquo aut in modica Ciuitate cui sufficit vnus Presbyter None must be permitted to ordaine a Bishop either in a village or smal Citie where one Presbyter wil suffice The Councill of Laodicea did the like for the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None must place Bishops in townes villages those that are alreadie placed must do nothing without the consent of the Bishop of the Citie As then there were no Bishops but in Cities so was there no Presbyterie to attend and assist the Bishop but in the same place where the Bishop had his chiefe charge and Church And therefore your vrging of Presbyteries in euery parish and village is a thing vtterly dissonant from the regiment of the Primitiue Church In each populous Citie there was a Bishop to gouerne the people committed to his charge and a Presbyterie that is a number of Priests to helpe the Bishop in all sacred actions and aduise him in all Iudiciall and ecclesiasticall proceedings and these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priests of the Citie by the ancient Councils of Ancyra and Neocesaria The villages and countrey Townes as they were conuerted to the faith and by reason of the number that beleeued needed a minister of the word and Sacraments to bee a resident amongst them and were able and willing to maintaine one so repaired they to the Bishop of the Citie next to them and desired of him a fit man to serue their necessities and became subiect both the people and Priest to that Bishop who first gained them to Christ or who first erected and ordered their Churches By which meanes each Bishop had not onely his principall Church and chaire in that Citie where hee was Pastour which the ancient Councils and Stories call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but had the care and ouersight of the Townes and villages round about that Citie which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doeth not import a countrey parish as our age abuseth the word and whereon some vnwiselie haue collected that euery such parish had and should haue a Bishop but the greatest Cities with their suburbes and the chiefest Churches in the world were so termed as appeareth by Eusebius calling Alexandria Corinth Ierusalem Ephesus Lions Carthage Antioch and such other famous Cities and Churches by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like is extant in the same writer li. 4. ca. 1. 4. 5. 15. 19. 23. li. 5. ca. 22. 23. 27. li. 6. ca. 1. 8. li. 7. ca. 28. and in many other places And so much the very composition of the wordes importeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containing not only the citizens but all such borderers strangers as dwelt neere and repaired to any chiefe Church or Citie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprising all the villages and Churches that were dispersed in diuers places but vnder the regiment of one Bishop Ierome sheweth that in his time and long before not onely a citie but also a Prouince or Region belonged to eche Bishop in which though Presbyters and Deacons baptized with his leaue yet he alwayes imposed hands and examined and confirmed their baptisme Tuin eo quod recipis Laicum vnam animam recipiendo saluas ego in recipiendo Episcopum non diâ—am vnius ciuitatis populos sed vniuersam cui praeest Prouinciam ecclesiae socio You in admitting a Lay man to repentance saue one soule by receiuing him I in receiuing a Bishop ioyne to the Church I say not the people of one Citie but the whole Prouince or Dioecese which is vnder him Then Bishops had not onely the people of one Citie but of one Prouince or Countrie committed to their charge and subiect vnto them and their diâ—ceses did reach euen to farre townes and villages where Presbyters and Deacons had cure of soules vnder them as Ierom else-where remembreth Non abnuo hanc esse ecclesiarum consuetudinem vt ad eos qui longè in minoribus vrbibus per Presbyteros Diaconos baptizati sunt episcopus ad inuocationem Spiritus sancti manum impositurus excurrat I deny not saieth Ierome but this is the custome of the Churches that the Bishop shall go euen to those that a farre off in lesser Townes were baptized by Priestes and Deacons and impose handes to inuocate the holie Ghost on them But this imposition of hands on parties baptized Ierome saith was reserued to the Bishop rather for the honor of his priesthoode then for necessitie of their saluation Otherwise if the holie ghost come only at the Bishops prayers lugendi sunt qui in vinculis aut in castellis aut in remotioribus locis per Presbyteros Diaconos baptizati ante dormierunt quà m ab Episcopis inuiserentur Their case saith he were lamentable that being baptized by Priestes and Deacons in villages castels and places farre distant die before the Bishop can visite them No Bishop might order or confirme but in his owne diocese to do any such thing in an other mans diocese was no custome of the Church but repugnant to all the Canons of the Church There belonged therefore to the Bishops not onely the Cities where their chiefe Churches were but also Uillages Townes Castles and remote places in which Priests and Deacons discharged diuine seruice and Sacraments and those places the Bishop vnder whome they were did at certaine times visite to examine the faith of the baptized and the manner of their baptisme lest to Churches and Chappelles farre distant heresie might haue the easier accesse by the bishops absence Cleargie men then there were in euery diocese that ministred the word and sacraments in villages and smaller Townes but none were of the Presbytery that assisted and aduised the Bishop in Ecclesiasticall causes saue onely the Clergie and Priests of that Citie where the Bishop had his Church and Seate The rurall Bishops for such you confesse there were had they no Presbyteries to assist them in ecclesiasticallactions and censures They needed none for they were Bishops in word but not in deede they enioyed the name not the power and preeminence of Bishops but were in all things restrained as other Priests were and subiected to the Bishop of the Citie in whose circuite they were The Councell of Antioch saieth of them Those that are in Townes and Villages called rurall Bishoppes though they haue receiued imposition of handes as Bishops yet it seemeth good to this sacred Synode they shoulde acknowledge their degree or measure content themselues with the care of their own churches not to presume to impose hands on a Priest or Deacon without the Bishop of the Citie
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which both himselfe and his charge are subiect The Councell of Laodicea commanded the rurall Bishops to doe nothing without the liking of the Bishop of the Citie So that they were in all things ruled and gouerned by the Bishops of their Cities vnder whom they were and not directed by any Presbyters of their owne If it seeme strange to any that the ancient Councels shoulde endure the name title of a Bishop to be giuen to whome the power and office of a bishop was not giuen he must consider for what causes they first permitted rurall Bishops to be made The one was to supplie the wants that often happen in the absence or sickenesse of the Bishop In which cases being but vicegerents in some things there was no reason they should haue the same power and prerogatiue the right Bishops had without their leaue or liking For that had beene to erect another Bishop in the same Diocese besides and against the true Bishop and not to place a substitute vnder him The next cause was to content such as were Bishops amongest Schismatikes who woulde rather persist in their factions then returne to the catholike church with the losse of that honour and calling they had before And therefore to such the Bishop of the citie might either allowe the name and title of Bishops if it so pleased him or else appoint them the places and charges of rurall Bishops And so the councell of Nice decreed If any of the Nouatians will returne to the Catholike Church either in Village or Citie where there is already a Bishop or Priest of the Catholike Church it is cleere that the Bishop of the Church shall haue the authoritie and dignitie of the Episcopall function and hee that was reputed a Bishop amongst the Nouatians shall retaine the honor of a Priest vnlesse it please the Bishop of the Church to imparte with him the honour of that title If hee like not so to doe let some place of a rurall Bishop or Priest be prouided for him that hee may seeme to continue in the Clergie and yet not be two Bishops in one Citie Touching Presbyteries then though they were needefull for greater cities where they might well be maintained yet in villages and smaller Townes there was neither vse of them nor prouision for them by reason the countrie churches were smal and could not finde many and the parties that liued in such places were subiected to the bishop of the diocese and in all things directed by him The citie of Rome at the first had vnder one Bishop 46. Priests 7. Deacons 7. Subdeacons 42. Acoluthes Exorcists Readers and Sextens 52. in the whole 155. all founde through the goodnesse and grace of God at the charges of the church there besides 1500. widowes and afflicted persons in like sort sustained by the oblations of the people The number of Priests so encreased afterward that Ierome saith of them Diaconospaucitas honorabiles Presbyteros turba contemptibiles facit The scarcitie of Deacons maketh them to bee more esteemed the multitude of Priests causeth them to be lesse regarded In Constantinople the number of the Clergie was growen so great y â— the church was not able to maintaine theÌ„ therefore the Emperor by his laws was forced to limite how many there should be of euery degree and so he appointed 60. priests 100 deacons 90. subdeacons 110. readers 25. singers 100. sextens in summe 485. Clergie men to attend the seruice of the Church vnder the bishop The number of Clergie men that were in other Cities is not so precisely described but the proofe of their Presbyteries is euerie where occurrent The Presbyteries of Alexandria from Marke the Euangelist to the killing of Proterius after the great Councell of Chalcedon and of Antioch from the preaching of Paul to the burning of the saide citie by the Persians are often remembred in the Ecclesiasticall histories and diuerse Presbyters of either Church that were famous men and writers in the Church of God named by Eusebius Ierome and Gennadius as in the Church of Alexandria amongst others Clemens Origen Heraclas Pierius in the Church of Antioch Geminus Malchion Lucianus Chrysostome and diuerse uch The Church of Carthage had Tertullian and Cyprian who being after made Bishop of the same Citie and forced to bee absent wrate many Letters to the Presbyters and Deacons of Carthage In the Church of Lions in France was Irenaeus a Presbyter vnder Pothynus whome he succeeded in the Bishopricke At Hippo Saint Austen was first a Presbyter vnder Talerius and being Bishop himselfe had vnder him a number of Presbyters that were Colleagues and Clearkes Ignatius remembreth the Presbyteries of Smyrna Philodelphia Philippi Magnesia Trallis and Ephesus in his Epistles to the same Churches Of other Cities and ages the like might be shewed but because it is a thing rather vrged then doubted by you I will spare that paines as superfluous He that readeth either the Councels or the Stories of the Church shall soone perceiue euery Bishop had Presbyters and Deacons in the same Citie with him and vnder him We be far from denying there were Presbyteries in euery Church but that they consisted onely of Cleargie men neither do we beleeue it nor can you prooue it Wee neuer learned to prooue the negatiue we affirme they were Clergie men and that we proue you thinke there were also Lay men amongst them which wee denie that must you prooue Your want of proofe in that point maketh our assertion good You haue all this while scanned the Fathers and ouer-looked the Councels bring now but one for lay Elders we giue you the rest Their generall silence is a full inference against you which aâ—ouch they had such and can not shewe where they mention any such Yet this will I doe name me but one father or Councell that speaketh of the office and duetie of Presbyters and you shall presently see he meaneth Clergie men Or if that please you not looke to the maner of ADMITTING Presbyters into the Church their SITTING SERVING and CONVERSING in the Church their MAINTAINING by the Church and their REMOVING from the Church and you shall cleerely finde there were no Presbyters ioyued with the Bishop in any Ecclesiasticall affaires but Clergie men They were ordained by imposition of hands and so were not Lay Elders they sate with the Bishop in the chancels apart from all Lay men they baptized and consecrated the Lords Supper and so might not Lay men they liued vnder stricter rules then Lay men did as not to haue strange women about them not to change Cities not to resort to spectacles or vittailing houses not to trauell without letters of licence and such like which al lay men were free from they were maintained at the charges of the Church and so were not Lay men and when they
very body of your discipline in sunder for hardly can so many Pastours in euery parish be gotten as you must haue and more hardly maintained you are driuen to change the very substance of the Presbyteries that were in the Apostles times and insteede of Ministers of the word and sacraments who preaching the Gospell must liue of the Gospell to returne vs a quest of Lay Elders which you thought might be found in euerie place and woulde not be so costly as the former and to giue them power to impose handes to bind and loose sinnes in heauen and earth to censure doctrine and manners in all men euen in Pastours by depriuation excommunication or howsoeuer and rather then they should miscarry to make them Teachers and Watchmen Pastours and Bishops in the church of God contrarie to the whole church of Christ to all the ancient and learned Fathers and Councils and contrary no lesse to the Scriptures then to your owne positions But Masters you must either confound all and make no difference betwixt Pastour and people which nowe you are faire for or will you nill you you must exclude Lay Elders from these actions which bee proper to Pastours and so haue no Presbyteries but where meete men may be had and in Christian manner honoured and succoured for their paines And consequently countrie parishes which by no meanes can be prouided either of men or maintenance sufficient for such Presbyteries as the worde of God alloweth must haue their Pastours restrained by none and subiected to none but Pope-like if not Lucifer-like to be more then Princes or if that be not tolerable then must they be vnited and annexed to some citie that lieth neere them and be gouerned by the bishop and Presbyterie of that place euen as the churches in the citie are and so be part of his charge and diocefe How ancient Dioceses were in the church of God and howe generally receiued and approoued will soone appeare by the full consent of all antiquitie The Council of Antioch renued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Canon of their fathers anciently established that no Bishop shoulde vndertake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but those thinges onelie which pertained to his owne Church and the country towns belonging to the same Euery bishop hath full power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own Church and in al the Countrie round about which is vnder the iurisdiction of his citie to make Priests and Deacons and dispose euerie thing discreetely The generall Councill of Constantinople saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops must not inuade the Churches that are without the bounds of their Dioecese vnlessethey be called they may not passe the limittes of their own Dioecese eyther for ordering of Ministers or for any other Ecclesiasticalbusines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obseruing the Canon that is alreadie established of euerie mans Dioecese The generall Councill of Ephesus hauing reporte made vnto them that the bishop of Antioch presumed to order in Cyprus without the compasse of his Diocese and Prouince repressed that his enterprise being as they terme it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An innouation against the Ecclesiastical lawes against the Canons of the holy Apostles and decreed the Bishops of Cyprus should hold their right vntouched vnuiolated according to the Canons of the holie Fathers and their ancient custome adding there withall that the selfe same rule should be obserued in other Dioeceses and Prouinces whatsoeuer that no Bishop shoulde inuade an others limites which were not anciently and from the beginning subiect to him or his predecessours The great Councill of Chalcedon determineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all rurall Churches and Countrie parishes shall remaine vnmooueable or without alteration to the Bishops that haue had them specially if they haue quietly possessed and gouerned them aboue thirtie yeeres for the enlarging of Dioceses vpon the returne of schismatikes and heretikes to the Church and parting them with the consent of the former Bishop where the circuite was too wide and troublesome or ioyning them where the people so desired he that will may reade the 57. 102. 103. 119. 120. 121. 122 Canons of the great Affricane Councill By which it is euident that the Bishop of euerie Citie besides his principall and Cathedrall Church had the villages and parishes of the Countrie round about that Citie belonging to his Diocese and iurisdiction and these partitions and distributions beganne euen from the Apostles and from the beginning as the Councill of Ephesus auoucheth and were confirmed and ratified by the foure great and Oecumenicall Councils and receiued and continued by all the godly Bishops and Fathers of the Primitiue Church Wherefore they be mightily deceiued that thinke cathedral churches and Episcopall Dioceses to be a part of Antichrists pompe and pride and his first inuention the wisedome of Gods spirit deuised setled that course even from the first enlarging of the church all the general and prouincial Councils liked allowed the same There is almost no Council that doth not mention confirme to euerie bishop his Diocese and inhibite all others to enter or intermeddle with any cause or person in an other mans circuite The Councill of Ancypra suffereth not the rurall Bishops to ordaine without the licence of the bishop of the Citie The Councill of Neocesaria prouideth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbyters of the same region shall not minister the Lords Supper when the Bishop of the Citie is present The Councill of Gangris accurseth all that assemble anie Congregation for Diuine seruice vnlesse a Presbyter licenced by the Bishop bee present with them The Councill of Laodicea forbiddeth anie Bishop to be made in Countrey townes and villages The Councill of Antioch callethit a Canon of their fathers that antientlie stoode in force euen as the Councill of Nice before them saide it was an ancient vse The Councill of Ephesus maketh it an Apostolike rule The Councill of Carthage kept by Constantines procurement inhibited Ne quis alienos fines vsurpet aut alterius plebes sine eius petitu quia inde caetera mala omnia generantur that no Bishop shouldvsurpe vpon an others borders or cures without his request because thence came all other mischiefe The Councill of Sardica like wise Illud prohibeat sanctitas vestra vt nulli Episcopo liceat alterius Episcopi Ciuitatis Ministrum ecclesiasticum solicitare in sua Dioecesi vel suis parochijs ordinare Let your Holinesse prohibite that no Bishop procure away any ecclesiasticall Minister of the Bishop of another Citie order him in his own Dioecese or parishes The third Councill of Carthage woulde haue no Bishop vsurpe ouer an othersflocks nor encroch on his Colleague within his Dioecese The fourth Councill of Carthage commaunded the Presbyters that guided Churches through the Dioeceses to fet Chrisme not from any Bishop but from their
own Bishop The Councill of Aurelia All the Churches that haue beene or are daily builded in sundrie places wee decree according to the rule of the former Canons that they shall be in the power of that Bishop in whose territorie they stand As the vse of Dioceses was antient so the reason that first occasioned them was ineuitable euen by the paterne of the Apostolike Discipline For when country townes and villages first beganne to receiue the faith howe were they furnished with fit Pastours and how were their Churches gouerned but by the Bishop and Presbyterie of some citie adioyning Lay Presbyteries the church of Christ neuer had any yea the Scriptures permit none to rule Pastourall actions other Presbyteries those places were neither able to haue nor to maintaine What nowe was left but onelie to submit and incorporate themselues to the Bishop of some Citie neere them by whome their Churches might be both guided and supplied when any neede required euen as the churches in cities were If to auoyde schisines rising euery where by the multitude of Teachers and Pastours Bishops were in the Apostles times placed throughout the worlde in all the cities that accepted the Gospell to guide and moderate the Presbyters that were many shall wee thinke this order was needefull onelie for cities and needelesse for Townes and Uillages Were not the Presbyters of so many parishes as one shire doeth yeelde as like to trouble the Region with Schismes and heresies as the Presbyters of the citie You lacke sense if you thinke that dissention and errour could not creepe as well into Uillages as into Cities or that the Apostles prouided one kinde of regiment for cities another for country parishes If all the churches in one citie which at Rome were aboue fourtie in Optatus time were gouerned by one bishop why might not the Uillages and Parishes conftning round about the Citie be gouerned after the same maner So that for Dioceses as well the necessitie as the antiquitie of them is euident It was not possible in the Primitiue church to haue Presbyters to succeede in the rounâ—es of such as died in countrie parishes but from the bishop in whose Diocese the churches were He supplied their wants out of his owne church and Presbyterie which serued to store the whole Diocese Otherwise within his circuite none other bishop coulde ordaine a Presbyter nor without his leaue might any Clergie man depart his church The Councill of Antioch A Bishop may not inuade an others Citie that is not subiect to him nor Countrie not pertaining to him to ordaine anie neither hee appoint Presbyters or Deacons in places that are vnder an other Bishop vnlesse it bee with the liking or consent of the Bishop of that Region or Countrie The Councill of Nice If any Presbyters or Deacons or other Clergie men not hauing the feare of God before their eyes nor knowing the Ecclesiastical Canon leaue their owne Church they must not by any meanes bee receiued in another Church And if any shall with-holde a Clergie man belonging to another and ordaine him in his owne Church the Bishop from whome hee departed not agreeing his ordering shall be vtterly voyde This was the generall and perpetuall discipline of Christs church in al the coasts and quarters of the worlde as may appeare to him that will take paines to view these places The Councill of Constantinople 1. ca. 2. and 3. of Chalcedon ca. 8. of Carthage the first ca. 5. the second ca. 11. the third ca. 20. and 21. the fourth ca. 27. of Orleance ca. 22. of Sardica ca. 18. 19. of Taurine ca. 6. of Aurenge ca. 8. of Venice ca. 10. of Tours ca. 9. 11. And so the Mileuitane Council ca. 15. Affricane ca. 21. Aurelian the third ca. 15. the Epaunine ca. 5. the Valentine ca. 6. and Aruernine ca. 9. and 10. If these rules were vniuersally and anciently obserued that no Presbyter might remoue from one church to another nor departe from the church where he was first called without the consent of his bishop neither might any other man impose hands on him or admit him and inuest him into any church without the liking and goodwil of the bishop in whose diocese the church stoode and of whose Clergie the partie was by no means could any country parishes in the primitiue church haue any Presbyters but from some city that not without the liking and assent of the Bishop which forced all country townes and villages to matriculate and incorporate themselues into the church of some city by whose bishop their Presbyters liuing were gouerned and dying were supplied euen as the churches in cities were The reason of their doings is as euident as their fact for if Bishops were placed by the Apostles handes to ordaine Presbyters and containe them in their dueties lest in so great a number emulation might breede confusion which all the Fathers were fully resolued was the Apostles deede they must needes bee of opinion the Apostles meant to haue Countrey Townes and Uillages guided and assisted the very same way that they left for Cities and the same men that gouerned the one all things considered were the fittest to be trusted with the other If you obiect that the bishops of the Cities could imploy no pastorall care but where they were present I answere that all the Councils and Fathers of the Primitiue Church were not so ignorant as not to vnderstand what Pastorall ouersight a bishop might yeelde to townes and Churches farre distant from him though hee were not present to dispence the word and Sacraments amongest them To see them alwayes stored with a sound and able Pastor that should watch ouer their soules to take care that they were rightly taught and soberly guided to keepe both Presbyters and people from schismes heresies and open impieties to direct in dangers and determine doubts without troubling the whole prouince to meete vpon euerie particular occasion and contention these be good parts of pastorall vigilancie and very needefull effects of episcopall regiment which may be performed as well in a Diocese as in a Citie In any mans haruest he that laboureth himselfe and ouerseeth the rest doth more good then any other In eche mans house the steward that well ordereth and guideth the familie is more profitable then any of his fellowes In Gods house and haruest shall the ouerlooking of others be counted either needelesse or fruitlesse Saint Paul himselfe knewe not these curious positions when hee appointed Tite to take the charge and ouersight of the whole Iland of Creete and saw no cause why one man might not performe many Pastorall and Episcopall dueties to all that were in the same Countrie with him But what seeke I more examples when we haue the paterne from the Primitiue Church that first allotted Dioceses to bishops and the liking and approbation of all prouinciall and generall Councils that ratified and confirmed as wel the partition as distinction of territories and
Church and burdened him with the due obseruation of Gods and mans lawes If they found any iust impediment they reiected him as vnfit and proceeded to the like election of some other on whom both Presbyters and Citizens could accord Alexander Seuerus the Romane Emperour did commend and imitate the Christians maner in trying and examining their Presbyters and Bishops When hee would send saieth Lampridius any Rulers to the Prouinces or make Gouernours hee proposed their names exhorting the people that if any could obiect any crime they should make iust proofe and vsed to say it were a shame not to doe that in the Rulers of the Prouinces which the Christians did in proclaiming their Priests that were to bee ordained When the Cities had not store of Clergie men or not such as they liked they were forced to seeke a Bishop from another church and then did they goe to the Bishop of the chiefe or mother Citie in the same Prouince and of him desired to haue such a man for their Bishop or els some other whom the Metropolitane that is the Bishop of the mother Church or Citie should thinke fit for them This was called Postulation Upon their request the Metropolitane conferring with the Bishop whose Presbyter was desired and calling vnto him at the least two other Bishops tried and examined the partie liked after the same maner that others were and then ordained him or if hee were reiected some other likewise tried and approoued to bee Ruler of the Church that wanted a Pastour And as to keepe the people from faction the Presbyters from ambition the Bishops of the same Prouince were appointed to be present at the choise to see the election goe forward in Christian and decent maner without corruption canuasse or tumult so to restraine the Bishops that they should not disorder the action for hatred or fauour of any side the whole order of their proceeding was to bee intimated to the Metropolitane before they imposed handes and if any iust complaint were made of their partialitie the Metropolitane had power to staie them from going forward and with a greater number of Bishops to discusse and vpon cause to reuerse the Election The Councill of Nice willeth a Bishop to hee made by all the Bishops of the same Prouince and if any difficultie suffer not all to assemble yet at least three to meete and the rest by letters to giue their consent before the partie bee ordained Yea they made it a cleare case that if any were ordained without the knowledge of the Metropolitane hee should be no Bishop as also that if any diuersitie of iudgements grew amongst the Bishops the voyces of the most part should preuaile For the making of Presbyters there did not assemble so many Bishops since one was sufficient to laie hands on thē howbeit the same order was obserued in trying examining Presbyters that I mentioned before in Bishops the publike testimonie of y ◠people touching their conuersation was not omitted except the Bishops were so assured of their good behauiour that they would take it vpon the burden of their owne soules Let no man bee made a Clergie man saieth the third Council of Carthage nisi probatus vel Episcoporum examine vel populi testimonio vnlesse he bee allowed by y e examination of the Bishops or by the testimonie of the people And likewise The Bishop must not ordaine Clarkes without the counsel of his Clergie haue also theassent testimonie of the Citizens The people might not elect Presbyters the councill of Laodicea did vtterlie prohibite it The multitude must not make choise of such as shall bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Priests for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either y ◠place where they sate or the office which they bare yet might they present such as they tooke to be meet men for that place to the Bishop and pray him to examine and allow thē according to his discretion yea they were desired by the Bishop to find out such amongst thēselues as they supposed for learning and life to be fit for that calling though vnknowen as yet to the bishop and to offer them that hee with the helpe of his Clergie might trie them whether they were answerable to the Canons of the Church and worthie that function So was S. Austen violently caught by the people when Valerius exhorted them to looke out of themselues some meete men to be dedicated to the seruice of God and brought to the Bishop to be ordained The like violence was offered to many by the people as Austen confesseth Ierome toucheth this order of presenting by the people when hee saieth to Rusticus Cum ad perfectam aetatem veneris te vel populus vel Pontifex ciuitatis in Clerum elegerit when thou cōmest to perfect yeeres and either the people or the bishop of the citie choose thee into the Clergie thereby noting that in cities some were assumed by the Bishop some offered by the people as meete men to bee taken into the number of Clergie men In countrey parishes when they wanted they desired a Presbyter or Deacon of the Bishop in whose dioces they were and he according to their necessities did furnish them out of his own Presbyterie or out of the store of some other Church in his diocesse and if he were not able to doe it they repaired to the Metropolitane who did furnish them out of the whole Prouince It happeneth often saieth Aurelius Bishop of Carthage in the Councill of Africa that Churches which want Deacons Presbyters or Bishops aske them of me and I mindfull of the Canons send to the Bishop vnder whom he is and acquaint him that his Clarke is desired of this or that Church and hitherto they haue not withstood but least hereafter it fall out that they denie me requiring this of them if I demaund any such thing of one of my fellow Bishops with two or three of your place ioyning with mee and he bee irreligious and not regard me your charitie must determine what I shall doe for you know that I sustaine the care of many Churches and ordinations They answere This seat hath had alwayes libertie whence soeuer to ordaine a Bishop that was desired of him at the instance of any Church One Bishop may ordaine many Presbyters but a Presbyter meete for a Bishoprike is hardlie found Three at least were requisite to impose hands on a Bishop but any one Bishop might ordaine Presbyters as the auncient Canons of the Church import Let a Bishop bee ordained by two or three Bishops but a Presbyter Deacon and the rest of the Clergie by one Bishop The Primitiue maner of electing Bishops we see wherein I obserue first that the bishops who were to impose hands had their warrant by Gods law to reiect the partie chosen if they found him vnfit either for learning or maners the wordes of
vpon vrgent necessitie I haue finished In the like case writing to the Presbyters Deacons and whole people of Carthage he saieth of Caelerinus that openlie professed Christ and valiantlie endured the rage and furie of the heathen persecuters Exult and reioyce with vs at the reading of our letters by which I and my Colleagues which were present signifie vnto you that Caelerinus our brother is receiued into our Clergie not by the voyces of men but by Gods acceptance because it was neither lawful nor seemely that he should be without ecclesiastical honor whom the Lord so honoured with the excellencie of his heauenly glory He and Aurelius were appointed for a time to be Readers but now know you that we haue assigned vnto them the honour of the Presbyterie to haue the same allowance with the Presbyters to sit with vs wheÌ„ they come to ripe perfect yeeres Of Numidicus we spake before why he was taken by Cyprian into the number of the Presbyters of Carthage and that without the consent or knowledge of the people or Clergie I suppose it to be cleare by these examples which are your owne that as Cyprian for his discharge did take the liking and aduise of the Clergie and people for the better examining of their liues and behauiours that were to serue in the Church of Christ so when he found such as in his conscience he knew to bee fit and woorthie hee and other Bishops his Colleagues imposed hands on them without expecting the assent or agreement of the people or Presbyters of Carthage where he was bishop These be the Fathers which your selues picked out to muster before her Maiesties presence as pregnant witnesses for the Laie Presbyterie and these if you suffer them to tell on their tales most clearelie refute your Laie Elders Other places I know are alleaged or rather abused to the same purpose but the mistaking of them is so palpable that children will not be deceiued with them for what if the word Presbyter in Greeke signifie an aged man as well as a Priest hath it any sound or shew of reason where the Councils and Fathers vse the word Presbyteri you should straight enforce they were laie Elders To innouate the discipline receiued and established euer since the Apostles times you should haue better grounds then these you will otherwise hardly discharge your credites before men howsoeuer you will your consciences before God For my part though I compare not with their giftes which first began and now maintaine this deuise yet by perusing their proofes I finde that the preiudice of their owne opinion rather enclineth them to this conceite then the weight either of Scriptures or Fathers For were they not ouer willing to embrace this fansie where there is one place for them to stumble at the ambiguitie of the worde there are an hundred faire and plaine testimonies to recall them and direct them to the ancient and true discipline of Christes Church So that in this question whether there were any Laie Elders to gouerne the Primitiue Church no diligent or indifferent examiner of the Fathers can long erre the case is so cleare that vnlesse we affect rather our wils then the trueth we cannot be led away The summe of all that is sayd touching Laie Elders resteth in three pointes which I wish the learned aduisedlie to consisider and the rest carefully to remember First it cannot bee prooued either by Scriptures or Fathers that in the Apostles times or after any laie Elders were part of the Presbyterie or that any such were authorized or acknowledged to bee Gouernours in the Church of Christ. Secondlie if there were such Censors of maners appointed by the whole Church to remooue the vnrulie and banish them from the fellowship and companie of the faythfull least their offensiue behauiour should be a shame and slaunder to the Gospell yet no Text nor title can be shewed in Scripture Councill or Father that they gouerned the power of the keyes imposition of handes or any other ecclesiasticall duetie which concerned the dispensation of the worde and Sacramentes In those things they were to obey and not to rule their Pastours Thirdlie though the ouersight and restraint of euill disposed and disordered Pastours were then committed to such Elders for want of beleeuing Magistrates to take care thereof yet since by the lawe of God the gouernement of such causes as well as of ciuill affaires belongeth to Christian Princes and they haue straighter charge higher power and better meanes to represse such disorders and refourme such abuses in Pastours and others whatsoeuer pretence may bee made for Laie Elders and Gouernours in time of persecution they must vtterlie cease and giue place where the Magistrate receiueth the fayth and vpholdeth the Church His power not onely includeth but excludeth theirs since they bee Gouernours by consent of priuate men and the Magistrate hath his power and sword deliuered him immediatelie from God to which all men Pastours Laie Elders and whosoeuer must be subiect not onely for feare of vengeance but for regard of Gods ordinance As for the Iewish Synedrion to which some men flie for helpe it cannot bee as I haue touched before eyther Rule or Refuge for the Laie Presbyterie God erected that as the plot-forme of the Iewes common wealth and made their Elders ciuill Magistrates to execute the Iudiciall part of Moses lawe as well without as vnder the king And therefore as they might not alter it so wee must not vrge it in Christian kingdomes it contradicteth the trueth and freedome of the Gospell to tye all Christian common wealthes to the paterne of Moses pollicie yea that position if it bee stiffelie stood too maymeth all Monarchies and reduceth them to popular or at least to Synedricall Regimentes the consequents whereof are so desperate and dangerous to all Christendome that I trust of your selues you will forbeare and if need bee disclayme that assertion It is agreed on both sides there was a Presbyterie in euery Church but those you say were Clergie men Not in euery Church but in euery Citie there were Presbyters assisting and aiding the Bishop and those were Clergie men The Churches in villages and countrey townes had neither Bishop nor Presbyterie but were subiect to the Bishop of that Citie within whose precincts the villages were and had a Presbyter or Priest ordained by the Bishop or sent from the Bishop to teach them and yeeld them diuine Seruice and Sacraments And where the Bishops of the Cities were content to ease their owne trauell and supplie their absence or sickenesse that in certaine countrey Townes bishops should bee appointed whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these countrey Bishops were so restrained by the Canons that without speciall leaue of the Bishop of the Citie to which they were subiect they might execute no part of Episcopal power and prehemâ—nence and in short space after were abolished for presumption and intrusion vpon
no cause why some Writers in our dayes should discredite the report and reason which Epiphanius maketh against Aerius that a Presbyter could not be equal with a Bishop for so much as the order of Bishops engendreth Fathers vnto the Church and the order of Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not able to beget Fathers by the regeneration of baptisme begetteth children vnto the church but not fathers or teachers and so no possibilitie to make a Presbyter that hath not receiued power to impose handes equall with a Bishop For what doth Epiphanius auouch in these words which Athanasius Ierom Chrysostome and Ambrose do not like wise auouch or what saieth he more then the Primitiue Church in her generall and Prouinciall Councils decreed against Colluthus Maximus and others and obserued without alteration euer since the Apostles died If wee reiect this assertion of Epiphanius that onely Bishops should impose handes to ordaine and not Presbyters wee reiect the whole church of Christ which interpreted the Scriptures in this behalfe as Epiphanius did and confirmed the verie same resolution with the continual practise of all ages and countries where the Gospell hath bene preached and beleeued for by power to ordaine the christian world hath alwayes distinguished bishops from Presbyters as it is easie to be seene by all the monuments of antiquitie that are extant to this day either of Councils Stories or Fathers And as by imposing oâ— haÌ„ds so by succeeding in the chaire haue Bishops euer since the Apostles times beene seuered from Presbyters in the Church of Christ which to all that doe not eagerlie seeke to captiuate the trueth to their owne desires is an argument vnrefellable that the first placing of Bishops aboue Presbyters was Apostolike Tertullian saith Constabit id esse ab Apostolis traditum quod apud ecclesias Apostolorum fuerit sacrosanctum It is certaine that came from the Apostles which is sacredly obserued in the Churches of the Apostles And Austen Quod vniuersa tenet ecclesia nec concilijs institutum sed semper retentum est non nisi authoritate Apostolica tradituÌ„ rectissime creditur That which the whole Church keepeth and was not appointed by Councils but always retained that is most rightly beleeued to haue descended from the Apostles Now that in the Churches planted by the Apostles their coadiutors one hath bene seuered from the rest of the Presbyters and placed aboue the rest in the honour of y t Episcopal chaire before there were any general Councils to decree that maner of gouernment so continued euen from the Apostles persons hands to this present age the perpetuall succession of bishops in those principall Churches where the Apostles their helpers preached and gouerned like wise in all other churches of the world following their steps will strongly and fully confirme If the Apostles placed bishops with their own hands if departing ordying they left bishops to succeede them if their Disciples and Schollers embraced vsed that course to set bishops aboue Presbyters for sauing the church from schismes left it to their after-commers I trust there are few men so deepely drowned in their owne conceits or wholy addicted to their fansies but they will acknowledge the first distinction institution of bishops from and aboue Presbyters was if not commanded imposed by the Apostles precepts on the Church yet at least ordained deliuered vnto the faithfull by their example as the best way to maintaine the peace and vnitie of the Church and consequently the custome of y â— church which Austen speaketh of that the bishops office should be greater theÌ„ the Presbyters the the decree of the whole world which Ierome mentioneth were deriued from the Apostles and confirmed by them and may not be reuersed and reâ—ealed after 150. yeers vnlesse we chalenge to be wiser and better able to order and gouerne the Church of Christ then the Apostles were Eusebius the first and best collector of auncient and Ecclesiasticall momunents Egesippus and Clemens being lost deriueth the successions of bishops in the foure principal churches of the world Ierusalem Antioch Rome and Alexandria from the Apostles age vnto his owne time by which as by a line we may be directed to see what maner of Episcopall successions the rest of the Churches had from whom the first originall of bishops descended I wil set them downe as it were in a Table euen from the Apostles their followers vnto the time they met in the great Councill of Nice about 320. yeeres after Christ and then examine more exactly whence they tooke their first beginning In the Church of Ierusalem Iames the Apostle Simeon Iustus Zacheus Tobias Beniamin Iohannes Mathias Philippus Sâ—nnecas Iustus Leui Ephrem Ioseph Iudas Marcus Cassianus Publius Maximus Iulianus Caius Symmachus Caius Iulianus Capito Maximus Antoninus Valens Dolichianus Narcissus Dius Germanion Gordius Narcissus iterum Alexander Mazabanes Hymeneus Zambdas Hermon Macarius Maximus Cyrillâ—s Iohannes Iuuenalis In the Church of Antioch Peter the Apostle Euodius Ignatius Heros Cornelius Eros Theophilus Maximinus Serapion Asclepiades Philetos Zebinus Babilas Fabius Demetrius Paulus Samosatenus Domnus Timeus Cyrillus Tyrannus Vitalius Philagonius Eâ—stathius Paulinus Miletius Flauianus Porphyrius Alexander Iohannes In the Church of Rome Peter and Paul Linus Anacletus Clemens Euaristus Alexander Sixtus Thelesphorus Higinus Pius Anâ—cetus Soter Eleutherius Victor Zepherinus Calixtus Vrbanus Pontianus Antâ—rus Fabianus Cornelius Lucius Stephanus Xistus Dionysius Felix Eutichianus Caius Marcellinus Marcellus Eusebius Meltiades Syluester Marcus Iulius Liberius Damasus Siricius Anastasius In the Church of Alexandria Mark the Euangelist Anianus Abilius Cerdo Primus Iustus Eumenes Marcus Celadion Agrippas Iulianus Demetrius Heraclas Dionysius Maximus Theonas Petrus Achilles Alexander Athanasius Petrus Timothius Theophilus Cyrillus These Catalogues of the Bishops of Ierusalem Antioch Rome and Alexandria Eusebius pursueth vnto the beginning of his owne time leauing off at Hermon Bishop of Ierusalem Tyranous bishop of Antioch Marcellinus bishop of Rome and Peter Bishop of Alexandria the rest are supplied out of others as in the See of Alexandria Achilles Alexander Athanasius and Peter out of Socrates Vitalius Philagonius and Eustathius out of Theodoret as also Macarius for Ierusalem In the See of Rome Marcellus and those that follow out of Optatus and Augustine The foure bishops of these Churches that met and sate in the Councill of Nice were Syluester for Rome by Vitus and Vincentius his Presbyters Sozomene faieth it was Iulius Alexander for Alexandria Macarius for Ierusalem and Eustathius for Antioch as appeareth by their subscriptions vnto the saide Council Now when these successions beganne and who were the first Authors and ordainers of them let vs see what proofe can be brought That Iames the Apostle was the first bishop of Ierusalem Clemens Egefippus Eusebius Ierome Chrysostome Epiphanius Ambrose and Augustine confirme Clemens in his sirt Booke
hearing of such griefes then â—ate the Presbyters with the Bishop onely as beholders and aduisers of his iudgement that the matter being publike might be handled with the more grauitie and sinceritie not withstanding to examine it or reuerse it pertained only to the assemblie of the bishops of the same prouince If none but Bishops may ex communicate how do your Iudges of the ciuill Law which are no Ministers take vpon them to do it They take not vpon them the power of the keies committed to the Apostles and their successours but inâ—â—icâ—â— punishment for disobedience containing all those penalties that by lawe were ordained for such as contemned the keies of the Church by what name soeuer they call it be it a suspension condemnation or excommunication it greatlie skilleth not so long as they claime it not by Gods Law but by mans and yet if the sentence of the Canon wrappe all contempt within the band of excommunication I see no cause but lay Iudges may denounce the offendour to be within the compasse of the Canon for that is more then if they pronounced him wilfully obstinate and consequently to haue incurred the sentence of excommunication which the Canon decreeth And of all men you should not be so curious which giue your laie Presbyters power to consure their Pastour by number of voices and make excommunication to be the iudgement of the whole Church comprising as well the people as the Presbyters for our parts though we take the power of the keies to be common to al that haue Pastorall charge of soules in their degree yet to auoide the infinite showers of excommunication which would ouerslow all Churches and parishes and the intollerable quarrels and brabbles that would ensue if euerie Presbyter might excommunicate at his pleasure we praise the wisedome of Gods Church in suffering no inferiour to excommunicate without the Bishops consent and licence and for ought that I knowe we followe the same rule Surely had we two or three hundred excommunicatours where we haue one lightnings â—â—ie not so fast about in a tempest as excommunications would in euerie diocese To increase the power of Bishops you make them Pastours ouer Churches but when it commeth to the discharging of Pastorall care they be furthest off but grant them to be Pastours they can be but ouer those Churches that are in Cities ouer whole shires they cannot be since they can not be present in so many places to do any Pastoral dueties Had we first deuised or else diuided dioceses for bishops you might well haue chalenged vs for making them larger then Pastorall care might extend vnto but your quarel in deede is not to the length or breadth of their dioceses which must wholy bee referred to the wisedome and consideration of the State you dislike that a Bishop should haue any Diocese at all or gouerne any Church besides that one wherein he teacheth and administreth the Sacraments which nice conceit of yours not onely condemneth the whole primitiue Church of Christ that assigned Dioceses vnto bishops but contradicteth the verie grounds and examples of that gouernement which the Apostles left behind them Did the Apostles appoint Dioeceses for Bishops that were newes indeede No such newes but that your owne Principles wil confirme the same for what order say you did the Apostles leaue behind them to gouerne the Church Did they trust one Pastour or Presbyter alone in eche place to doe as hee thought good Or else did they prouide direction and assistance in dangerous and doubtful cases to guide him and helpe him in the gouernement of the church The power of one man in ech church to doe what he will be he Pastour or Presbyter your selues affirme is Antichristian and diuelish And I thinke you say trueth if he will haue neither associats to restraine him nor superiours to ouerlooke him That were to plant a Pope in euerie parish with plenitude of power to do what pleaseth himselfe What you detest in Bishops I hope you will not endure in the Presbyter or Pastour of euery parish church in the Countrey that hee shall take vpon him alone to guide his flocke as hee seeth cause without consent or ouersight of anie man You may be sure we abhorre it as the poyson of all pietie and the very roote of Antichristes pride Meanes to auoyde it I see none but that euery rurall Pastour must haue either a Presbytery in the place with him or the Bishop of an other church appointed ouer him that may both direct him and rule him as he doth the Presbyters of his owne citie If he haue no helpe at home he must needes seeke it abroad one of the twaine is ineuitable Nowe for Presbyteries there is no possibilitie to haue either so many meete Clergie men or so much maintenance as will serue them in euery country parish fit Pastours for so many places putting one to a Parish coulde neuer yet be founde Whence then shall wee get so many thousand able Presbyters as to furnish â—ch parish with three or foureâ— which are few enough and too few respecting the burden that they must be are in the sight of God and man Againe had we store of men which wee haue not nor no age before vs had from whome shall we haue maintenance for them and theirs From the people Halfe the realme of England employed to that vse will etten but serue The people nowe yeelde a tenth part vnto God and their Minister which proportion is so moderate that where the parishes are small the Pastour hath worke enough to liue thereon then must they consequently giue fiue parts of ten which is iust the halfe of allthey haue before there can be any shew of a Presbyterie in euerie parish I doe not aske you how wel the people that are God knoweth poore enough in many places with these nine parts which they haue will like to spare so much to the furthering of your fansies or howe a Christian Prince can bigest to haue all her subiects so disabled and halfe the realme allotted to support your conceits these blockes and a hundred such you neuer stumble at whiles you runne your selues out of breath to pursue the perfection and profit of your discipline but this I would know did the Apostles besides the reliefe of the poore which indeede is a diuine precept impose this charge on euerie parish by Gods commandement or did euer any Christian kingdome or common wealth since Christes ascension abide this yoke If they did shew the instance and claime your maintenance if you can shewe no such thing doe you not perceiue that your little fingers are heauier to Gods people then the Apostles loynes were and that your discipline is farre greeuouser to the faithfull then their doctrine The best is you may talke long enough before either Prince or people rich or poore will admit or endure this chargeable frame of your needlesse and proofelesse gouernement To amend these flawes which rend the
and Bishops that they should receiue inuestiture from him So that if any were chosen Bishop by the Clergie and people except he were also approoued inuested by the said king he should not be consecrated Which priuâ—lege to giue Bishoprikes and Abbeys by a ring and a staffe continued in the Romane Emperors more then 300. yeeres after Charles and was restored to Henry the fift 1111. yeeres after Christ by Paschalis the second not afterward wrested froÌ„ him his successors by the bishop of Rome but with extreme treacherie bloodshed and violence As the Emperours of Rome vsed this superioritie in elections of bishops foure hundred yeeres before Charles so the kings of France continually practised the same three hundred yeeres before the Empire came to their handes After Licinius the ninth bishop of Turon in the tenth place Theodorus and Proculus were surrogated by the commandement of Queene Chrodieldis wife to Chlodoueus the first christian King of France The eleuenth was Dinifius who came to the Bishopricke by the election of the said king The twelfth was Ommatius who was ordained by the commandement of king Clodomere one of Chlodouees sonnes At Aruerne foure yeeres after Chlodouees death Theodorike another of his sonnes commaunded Quintianus to be made Bishop there and al the power of the Church to be deliuered vnto him adding hee was cast out of his owne Citie for the zeale and loue hee bare to vs. And the Messengers straite way departing called the Bishops and people together and placed him in the chaire of the Church of Aruerne And when Quintianus was dead Gallus by the kings helpe was substituted in his chaire After whose decease Cato elected by the Clergie and most part of the people bare himselfe for bishop but when king Theodoualdus heard it certaine Bishops were called vnto Mastright and Cautinus ordayned Bishop and directed by the kings commaundement to Aruerne was gladly receiued of the Clergie and Citizens there The same Cato was afterward chosen by the precept of King Chlotharius to the bishopricke of Turon for so the Clergie tolde him non nostra te voluntate expetiuimus sed Regis praeceptione We desired thee not of our owne wils but by the kings commandement which hee refused and thereupon they of Turon suggested another to the King to whom the king replied Praeceperam vt Cato Presbyter illic ordinaretur cur est spreta nostra iussio I commanded that Cato the Presbyter should be ordained Bishop there and why is our commaundement despised They answered We requested him but hee woulde not come And whiles they were with the king Cato himselfe came and besought the king that Cautinus being remooued hee might be placed at Aruerne At which the king smiling hee then secondly requested he might be ordained at Turon which before he had neglected To whom the king saide I first commanded they shoulde consecrate you to that Bishopricke but as I heare you despised the place and therefore you shal be farre enough from it When Pientius bishop of Poicters was dead Austraphius hoped to succeede in his place But king Charibert one of Chlothaâ—ius sonnes turned his minde and Pascentius succeeded by the kings commandement The like precepts of diuers christian kings of France 1000. yeeres before our dayes for the making of Iouinus Domnolus Nonnichius Innocentius Sulpitius Promotus Nicetius Desiderius Gundegisilus Virus Charimeres Fronimius and other bishops of France in sundry churches of that realme he that liketh to see may reade in the storie of Gregorie made Bishop of Turon before Gregorie the first was placed to the See of Rome By which it is euident that other Princes besides the Romane Emperours haue from their first profession of Christianitie not onely ruled the elections of Bishops as they saw cause but appointed such as were meete for the places to be consecrated without depending on the voyces of the people or Clergie And what should hinder christian Princes to take this right into their owne handes from the people since there is no precept in Gods Lawe to binde the church that the people shoulde elect their bishops and consequently the manner of electing them must bee left to the lawes of eche Countrie without expecting the peoples consent Bullinger a man of great reading and iudgement alledging both the examples of the Scriptures and the words of Cyprian which are before repeated at large and also the vse of the primitiue Church in choosing their Bishops cócludeth thus Quanquam ex illis omnino colligere nolim deligendi Episcopiâ—us ad promiscuae plebis suffragia esse reducendum Utrum enim totius ecclesiae comitijs an paucorum suffragijs Episcopum designari melius sit nulla potest certa omnibus praescribi ecclesâ—is constitutio Sunt enim alijs regionibus alia Iura alij ritus instituta Si qui abutuntur iure illo per tyrannidem cogantur in ordinem à sancto Magistratu vel transferatur ab eis ius designandi Ministros Satius est enim eligendi munere seniores aliquot ex regis vel magistratus iussu defungi aduocatis consultisque c. Notwithstanding I woulde not collect by these that the right to chuse a Bishop should be recalled to the voyces of the people Whether it were meeter to haue a bishop appointed by the asseÌ„bly of the whole church or by the suffrages of a few there can bee no certaine rule prescribed to all Churches for diuers Countries haue different Lawes and customes But if any tyrannically abuse their right they may be punished by the godly Magistrate or the right of electing taken from theÌ„ for it were better that some graue men by the Magistrates or the kings commaundement made the election calling to them and consulting with such as know what belongeth to the function of a bishop what is fit for the people and church where he shalbe placed and how to iudge of euerie mans learning and maners Beza that holdeth hard for discipline giueth ouer popular elections as no part of Gods ordinance and confesseth that in Geneua it selfe though their state be popular yet they allow the people no such power The erecting of the Deconship saith he was essential neuer to be abrogated in the church of God And the maner of appointing some for that function in the Church to wit by election was likewise essential but that the whole multitude was called togither gaue their voices that was neither essential nor perpetual for after when experience taught that confusion ambitioÌ„ rising by occasioÌ„ of the multitude increased was to be preuented the Synode of Laodicea being indeed but prouincial yet approued by the sixt Oecumenical council prudently took order by their 13. canon that the electioÌ„ of such as were chosen to the sacred ministery should not be permitted to the multitude or to the people not
this cause all the scruple is what kinde of Presbyters they were Lay Presbyters I reade of none therfore I can admit none to be of that Council Besides such of the seuēty and such other Prophets as assisted Iames in the regiment of the church of Ierusalem are in all reason expressed by that name for since the whole church there is diuided into Apostles Presbyters and Brethren the helpers coadiutors of the Apostles were they Prophets or Euangelists that either came with Paul Barnabas from Antioch or were commorant with Iames the rest at Ierusalem must rather be contained in the name of Presbyters thē sorted with the general multitude for if they were of the many what men of more worthines were there to be honored with the title of Presbyters I hope the next degree to Apostles are not your Lay Elders S. Paul was then fowly ouershot to set first Apostles secondly Prophets thirdly Teachers and to reiect Gouernours which you take for your Lay Presbyters into the 7. place Howbeit vnles you make some fresher and better proofe for them then yet I see your Lay Elders are no where numbred by S. Paul for church gouernors As for Presbyters y ◠were beneath Apostles vnderstand by that name prophets euangelists pastors teachers or whom you will so no lay Elders we deny thē neither places nor voices in Synods so long as they haue right to teach or speake in the church for we esteeme Synodes to be but the assemblies conferences of those to whom the Churches of any prouince or nation for the word doctrine are committed And therefore to our Synodes are called as your selues know not only bishops but deanes archdeacons other clerks aswel of the principall cathedrall Presbytery where the episcopall seate church is as of the Diocese at large And though some Romish writers do stifly maintaine that none but bishops haue voices in Councils yet you see the ancient institution of our synodall assembly in this realme ouerthroweth their late new assertion Neither lacke we examples of the course which we keepe euen from the beginning The Synode of Rome called by Cornelius against Nouatus about the yeere of Christ 255 consisted of 60. Bishops and many Presbyters and Deacons as Euseb. noteth From the Synode of Antioch that deposed Paulus Samosatenus about the yere of our Lord 270. wrate not only Bishops but Presbyters Deacons as appeareth by their epistle In the Council of Eliberis about the time of the first Nicene Council sate besides the Bishops 36. Presbyters In the second Councill of Arle about the same time subscribed 12. Presbyters besides Deacons other Clergy mē The like may be seene in the Councils of Rome vnder Hilarius vnder Gregory where 34. Presbyters subscribed after 22. Bishops in y ◠first vnder Symmachus where after 72. bishops subscribed 67. Presbyters so in the third fift sixt vnder the same Symmachus Felix also bishop of Rome kept a Councill of 43. bishops 74. Presbyters after the same maner haue diuers other Metropolitanes assembled in their prouincial synods aswel Presbyters is bishops The council of Antisiodorum saith Let al the Presbyters being called come to the Synode in the city The 4. council of Toledo describeth y ◠celebrating of aprouinciall council in this wise Let the bishops assembled go to the church togither sit according to the time of their ordination After all the bishops are entred and set let the Presbyters be called and the Bishops sitting in a compas let the Presbyters sit behind them and the Deacons stand before them The Councill of Tarracon 1100. yeeres agoe prescribed almost the verie same order that we obserue at this day Let letters be sent by the Metropolitane vnto his brethren that they bring with them vnto the Synode not only some of the Presbyters of the Cathedral church but also of eche Dioecese And why should this seeme strange euen to the Romish crew when as in the great Council of Lateran as they call it vnder Innocentius the third there were but 482. Bishops and of Abbats and Priors conuentuall almost double the number euen eight hundred If Presbyters haue right to sit in Prouincial Synodes why are they excluded from generall Councils Many things are lawful which are not expedient I make no doubt but all pastours and teachers may sit and deliberate in Councill yet would it breede a sea of absurdities to call all the pastors and preachers of the world into one place as often as neede should require to haue any matter determined or ordered in the Church As therefore in ciuill policie when a whole realme assembleth not al y e persons there liuing are called together but certaine chiefe ouer the rest or chosen by y e rest to represent the state and to consult for the good of the whole common wealth so in the gouernement of the Church it were not only superfluous and tedious but monstrous to send for all the Pastors and Presbyters of the whole worlde into one Citie and there to stay them from their cures and Churches till all things needeful could be agreed and concluded It is more agreeable to reason and as sufficient in right that some of euerie place excelling others in dignitie or elected by generall consent shoulde be sent to supplie the roumes of the rest that are absent and to conferre in common for the directing and ordering of the whole Church And therefore Christian Princes in wisedome and discretion neuer sent for all the Presbyters of the world to anie generall Council but onely for the chiefest of euery principall church and citie or for some to be sent from euery realme far distant as legates in the names of the rest and by that meanes they had the consent of the whole world to the decrees of their Councils though not the personall appearance of all the Pastours and Presbyters that were in the world So to the Council of Nice the first christian Emperor sent for by his letters not all the Preachers Presbyters of the world but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishops of euery place and there came from all the Churches through Europe Asia and Africa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best or chiefest of the Ministers of God each countrey sending not all their Bishops for then would they farrc haue exceded the number of 318. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most speciall and selected men they had and though there were present an infinite number of Presbyters and Deacons that came with the Bishops yet the Council consisted of 318. Bishops and no more by reason the Emperour sent not for the Presbyters of each place but for the Bishops The like examples are to be seene in the three generall Councils that folowed where onely Bishops determined matters in question and the Presbyters that subscribed in the Councils
that they wrate and testified thus much Neither speake they of these things by hearesay they liued with the Apostles Scholers receiued from their mouthes the things which they witnesse to posteritie and their successors in most churches they same with their eies conferred with them Irenaeus that in his youth was Polycarpus Scholer saieth Habemus annumerare eos qui ab Apostolis instituti sunt Episcopi in Ecclesijs successores eorum vsque ad nos St recondita mysteria scissent Apostoli quae seorsim latenter ab reliquis perfectos docebant hijs vel maxime traderent ea quibus etiam ipsas ecclesias committebant Valde enim perfectos irrâ—prehensibiles in omnibus eos esse volebant quos successores relinquebant suum ipsorum locum magisterij tradentes We can reck on those which were ordained bishops in the churches by the Apostles and their successors euen to our age If the Apostles had knowen any hid mysteries which they taught to the perfect secretly and apart from the rest they would most of all haue deliuered those things to such as they coÌ„mitted the Churches vnto For they greatly desired to haue them perfect and vnreprooueable in all things whom they left to bee their successours deliuering vnto them their owne place of teaching Egesippus liued at the same tyme somewhat elder then Irenaeus and trauelling to Rome vnder Anicetus he conferred with Primus Bishop of Corinth and diuers other Bishops as he went and found them all agreeing in one and the same doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In euery succession and in euery Citie saieth he as I trauelled they kept that trueth which the Lawe and the Prophets and the Lord himselfe preached And the Church of Corinth persisted in the right way vnto the time of Primus Bishop of Corinth And shewing how the Church of Ierusalem came first to be troubled with heresies he saieth After that Iames the Iust who was both an Apostle and the first Bishop of Ierusalem was martyred by the same kind of death that the Lord was Simeon the sonne of Cleophas vncle to Iames was made Bishop whom all preferred for this respect because he was an other of Christes cosins as the former was That Church men called a Virgin for as yet she was not infected with false doctrine but Thebulis because he was not made Bishop was the first that corrupted her Dionysius equal in age with Egesippus and Bishop of Corinth straight after Primus in his epistle written to the Athenians putteth them in minde that Dionysius the Areopagite conuerted to the faith by S. Paul was their first Bishop and Publius another of their Bishops martyred by the persecuters of those times their Church restored by Quadratus an other of the Apostles disciples that next succeeded Publius in the Bishoprike Clemens Alexandrinus who liued in the next age to Saint Iohn the Apostle reporteth out of former stories that S. Iohn returning from his banishment to Ephesus went to the Churches round about being thereto requested and in some places made Bishops in other places chose such into the Clergie as the holy Ghost signified vnto him and that euen then the Bishop was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set ouer and aboue all both Clergie and people Methodius saieth that the Apostle Peter directed Eucharius one of the 70. disciples with Valerius and Maternus to preach the Gospell in Germanie and France and Eucharius planting a Church at Treuers held the Bishoprike of that Citie 23. yeeres and then dying Treuericae ecclesiae culmen Valerio derelinquit relinquished the chiefe dignitie of the Church of Treuers to Valerius who after fifteene yeeres left the Pastorall charge to Maternus After Maternus had held the regiment of preaching the word 40. yeeres one Auspicius sate in his place And so along by lawfull successions many singular and excellent men for holinesse and grace namelie Serenus Felix Manscetus Clemens Moses Martinus Anastasius Andreas Rusticus Fabricius Fortunatus Cassianus Marcus and many others About Irenaeus time who succeeded Pothynus Bishop of Lions in France that was martyred when he was 90. yeeres of age we finde Thraseas Bishop of Smyrna after Polycarpe Apollinarius Bishop of Hierapolis after Papias another of Saint Iohns Scholers Banchillus Bishop of Corinth after Primus and Dionysius Polycrates Bishop of Ephesus succeeding some of his kinsmen in the same seate Theophilus Bishop of Cesaria to haue bene renowmed the most of them writers in the Church of Christ. Of his time Tertullian saieth Percurre ecclesias Apostolicas apud quas ipsae adhuc cathedrae Apostolorum suis locis praesidentur c. Surueie the Apostolike Churches where the very chaires of the Apostles are to this day succeeded or continued Is Achaia neere to thee There thou hast Corinth If thou be not farre from Macedonia thou hast Philippos and Thessalonica If thou trauell into Asia thou hast Ephesus If thou lie neere to Italie thou hast Rome In Cyprians time who was Bishop of Carthage the Bishop of Cesarea was Theoctistus and after him Domnus then Theotecnus and Agapius the Bishop of Laodicea was Heliodorus that succeeded Thelimydres and after Heliodorus followed Socrates Eusebius Anatolius Stephanus and Theodotus The Bishop of Tyrus was Marinus before whom were Alexander and Cassius and after whome came Tirammion and Paulinus yea the successions of Bishops in these and other Churches dured from the Apostles not only to the Councill of Nice but a thousand yeeres after Christ and in many places to this present day For where S. Iohn the Euangelist wrate to the Pastours of the seuen Churches in Asia to wit of Ephesus Smyrna Pergamus Thyatira Sardis Philadelphia and Laodicea their successours sate in the Councill of Nice retaining the same place and office of Bishops which their predecessours had in the Apostles time and there subscribed with the rest Menophantes Bishop of Ephesus Eutychius Bishop of Smyrna Serras Bishop of Thyatira Artemidorus Bishop of Sardis Cyrion Bishop of Philadelphia and Theodotus Bishop of Laodicea together with the Bishops of Athens Thessalonica Hierapolis and many other places that had their first Bishops from the Apostles hands In the 4. 5. and 6. generall Councill which was kept 676. yeeres after Christ the Bishops that succeeded in the same seates did like wise subscribe and so hath the succession of Bishops in many places of Christendome continued from the Apostles times to this present age In some countreys where Christianitie is decaied their succession of Bishops is interrupted otherwise throughout the Christian world no example before our age can be shewed that euer the Church of Christ in any place or time since the Apostles died had any other form of gouernment then by Bishops succeeding and ruling as well the Presbyters
that was you shal heare his owne confession in the same place and thereby perceiue that many of the points which I haue before prooued are so sound and sure that no man learned can with any trueth resist them Habebant ergo singulae Ciuitates Presbyterorum Collegium qui Pastores erant ac Doctores Nam apud populum munus docendi exhortandi corrigendi quod Paulus episcopis iniungit omnes obibant Quibus docendi munus iniunctum erat eos omnes nominabant Presbyteros Illi ex suo numero in singulis ciuitatibus vnum eligebant cui specialiter dabant titulum Episcopi ne ex aequalitate vt fieri solet dissidia nascerentur vnicuique ciuitati attributa erat regio quae Presbyteros inde sumeret velu◠corpori ecclesiae illius accenseretur Euerie Citie had a College of Presbyters which were Pastours and Teachers for they all had the function of teaching exhorting and reproouing in the Congregation which Paul enioyneth vnto Bishops To whome the office of teaching was allotted they were all called Presbyters These in euerie Citie chose one of their owne number to whome they gaue the speciall title of a Bishop lest by an equalitie as is vsually found diuisions shoulde arise To euerie Citie was appointed a certaine region which tooke their Presbyters from the Citie and was counted part of the bodie of that Church First then Presbyteries consisted of Pastours and Teachers and were not had but in Cities Next lest equalitie shoulde breede confusion ouer these Presbyters in eche Citie as well as ouer the flocke was a bishop who in Dignitie and Authoritie was aboue them Thirdly euery Bishop had his region or Dioecese besides his Citie and the Presbyters that were designed for such Countrey Parishes as were within his Circuite were fette from the Citie and reputed to bee of the bodie of the Episcopall Church And all these thinges not onely were in the Primitiue Church as I haue alreadie prooued but they were also agreeable to the word of God as Caluin himselfe confesseth You should take all He telleth you that a Bishop should haue no dominion ouer his brethren but as a Consul in the Senate shoulde propose matters aske voyces goe before others in aduising warning exhorting and moderate the whole action with his authoritie and execute that which is decreed by common consent And this kinde of regiment hee saieth the Fathers acknowledge first entred humano consensu by the consent of men according to the necessitie of the times though it were verie ancient as at Alexandria euer since Marke the Euangelist I honour Caluin for his wonderfull giftes and paines in the Church of God and could easily be enduced to embrace his iudgement were it not that in this case a manifest trueth confirmed by the Scriptures Fathers and by himselfe enforceth me to the contrarie Ieromes wordes I haue examined before they do not import that bishops first beganne by humane deuise and policy Ignatius Irenaeus Egesippus Clemens Alexandrinus Dionysius of Corinth Origen Tertullian Eusebius Methodius and Ierom himself affirme the first bishops were made in the Apostles times and by the Apostles handes Saint Iohn in his Reuelation writeth to the seuen Pastours or chiefe moderatours of the seuen Churches in Asia Whiles Saint Iohn liued as Eusebius recordeth there succeeded at Antioch Ignatius after Euodius at Alexandria Abilius after Amianus at Rome Clemens after Anacletus and Linus at Ierusalem Simeon after Iames. Yea Saint Iohn with his owne handes made Polycarpe bishop of Smyrna as Irenaeus Tertullian Eusebius and Ierome affirme and that next after Eucharius as Socrates noteth he did the like in many other places as Clemens Alexandrinus writeth I can by no meanes forsake so many ancient and assured witnesses whereof some liued with Polycarpe and were his Schollers to followe the mistaking of a few wordes in Ierome by whomsoeuer Yea Caluin himselfe saith Nec humanum est inuentum sed Dei ipsius institutum quod singulis suas assignamus ecclesias Paulus ipse Archippum Colossensium episcopum commemorat It is not mans deuise but the very ordinance of God that we assigne to euery man his Church Paul himselfe mentioneth Archippus Bishop of Colossus That is Pastour of Colossus and so we grant eche Church ought by Gods law to haue a Pastour We must aske further whether by Gods lawe eche Church must haue one or many If one wee haue our desire if many there must yet be one chiefe to auoyde confusion Equalitie as Caluin noteth breedeth factions Ierome saith To suppresse the seedes of dissention one was set aboue the rest otherwise there would be as many schismes as there be Priests Beza maketh it an essential and perpetual part of Gods ordinance to haue one chiefe in eche Presbyterie His wordes are Essentiale fuit in eo de quo hic agimus quod ex Dei ordinatione perpetua necesse fuit est erit vt in Presbyterio quispiam loco dignitate primus actioni gubernandae praesit cum eo quod ipsidiuinitus attributū est Iure This was essential in the matter we haue in hand that by Gods ordināce which must alwais indure it hath bin is and shal be needeful that in the Presbyterie one chiefe in place and dignitie should moderate and rule euery action with that right which is allowed him by Gods lawe And in this he saieth right for a multitude vngouerned must needs be confused which should be farre from the Church of God and gouernement there can be none where all are equall When the shepeheardes leade into diuers pastures whom shall the sheepe follow when sundrie lords make sundrie lawes which shall the subiect obey Sure if no man can serue two masters no Church can endure two Pastours Whiles they consent they haue but one minde though many men when they dissent which in all persons is casuall and in all places vsuall then will there be as many sides as there be leaders You were as good set two heads on one bodie as two chiefe rulers ouer one companie If you confesse there must by Gods law be one chiefe Pastour in one church then the chiefe Pastour of eche Citie is the bishop which we seeke for and he by your owne positions is authorized as Pastour of the place by Gods ordinance This you shall neuer auoyde doe what you can Eche Church in the Apostles times had many Presbyters that laboured in the word The Scriptures do plainely witnes it In the Church of Ierusalem Act. 15. v. 6. and 23 of Antioch Act. 13. v. 1 of Ephesus Act. 20. v. 17. and 28 of Rome Rom. 16 of Corinth 1. Corinth 14. v. 29 of Philippi Philip. 1. v. 1 of Thessalonica 1. Thess. 5. v. 12 of other Churches the like is affirmed Hebr. 13. v. 17 Iames 5. v. 14 1. Pet. 5. v. 1. Now by Gods essentiall and
father so doe you nothing without the Bishop whether you be Presbyter Deacon or Laie man And againe Presbyters bee subiect to your Bishop Deacons to your Pesbyters and Laie men to both My soule for theirs that obserue this order the Lord will be alwayes with them The Canons reporting the ancient discipline that obtained in the Church from the Apostles times say Let the Presbyters and Deacons doe nothing without the consent of the Bishop for the Bishop is hee to whose charge the people are committed and who shall render an account for their soules Tertullian that liued in the next age after the Apostles prooueth that in his time neither Presbyter nor Deacon might baptize without the Bishops leaue The right to giue baptisme hath the high Priest which is the Bishop then the Presbyters and Deacons Non tamen sine Episcopi authoritate propter ecclesiae honorem quo saluo salua pax est but not without the Bishops authoritie for that honour the Church yeeldeth to Bishops which being preserued peace is maintained Emulation is the mother ofschismes The Councill of Ancyra that was elder then the Councill of Nice sheweth It was not lawfull for Rurall Bishops to ordaine Presbyters or Deacons nor for the Presbyters of the Citie to doe any thing out of their charge without the licence and letters of the Bishop The Councill of Laodicea expressing the Bishops preeminence saieth The Rural Bishops that are alreadie made must doe nothing without the consent of the Bishop of the Citie Likewise the Presbyters must do nothing without the liking of their Bishop The Councill of Arle in Constantines dayes Presbyteri sine conscientia Episcoporum nihil faciant The Presbyters may do nothing without the knowledge or consent of the Bishop Ierome giueth the same reason for it that Tertullian doeth if the chiefe Priest should not haue power eminent aboue all without partner there would be as many schismes as there be Priests Inde venit vt sine Episcopi missione neque Presbyter neque Diaconus ius habeant baptizandi Thence is it that without the Bishops leaue neither Presbyter nor Deacon may baptize If Presbyters by the discipline of the Primitiue Church were to obey their Bishop and might doe nothing no not baptize without the bishops leaue how farre were they frō ouer-ruling censuring their bishop by number of voices which you attribute to your Presbyters This was that custome of the Church which Ierome confessed was against the Diuine disposition If this were the custome of the Primitiue Church then were their Presbyteries nothing like your Consistories neither did the Bishop as a Consul in the Senate aske voices and execute what the most part decreed but as a Pastour he gouerned ouer-looked as well the Presbyters as the people and without his consent and liking the Presbyters might doe nothing no not haptize nor administer the Lordes supper neither doeth Ierome say that this custome of the Church was against the diuine disposition hee is so farre from condemning it that he saieth the safetie of the Church dependeth thereon but Ierome willeth the Bishops to remember that though the whole care and ouersight of the Church bee now giuen to them and taken from Presbyters for preuenting of schismes yet they should vse them with honour and consult with them for the good of the Church because by the trueth of the diuine disposition afore schismes began they were trusted in common with the regiment of the Church That disposition which hee calleth diuine wee seeke torestore By pretence of those wordes you proclaime your owne deuises vnder the title of Gods ordinance Otherwise the charge that Paul giueth Timothie maketh stronglie for Bishops against your Presbyteries but that we interprete his wordes by the practise of the Church and thereby conceiue that though the chiefe power and care were committed to Bishops yet their Presbyteries were not excluded for as then Bishops had no meanes to bee directed or assisted but onely their Presbyteries Afterwards when vpon the generall preuailing of the Gospell on the face of the earth Synodes began to assemble and the Pastors of diuers Churches vsed by letters and meetings to conferre about such orders and rules as they thought needfull to bee obserued in all their Churches the Presbyteries of euery particular place had more leasure and leaue to play by reason prouinciall Councils vndertooke the debating and resoluing of those doubts and difficulties that before troubled the Presbyteries And as you tie your President to the execution of such things as your Presbyters shall decree so the Primitiue Church of Christ had greater reason and better ground to binde her Bishops to see those things perfourmed which were concluded by generall assent of the Bishops and Pastours of any Prouince Where you may see vpon what occasion the power of Presbyteries first decreased not that Bishops wrongfully encroched on their liberties and violentlie ouer-mastered them but what things were before handled and debated in the Presbyteries of each place came nowe to be discussed and concluded in the Synodes and full assemblies of all the Bishops and Pastours of one kingdome or Countrey So that Synodes in consultation and determination of all ecclesiastical griefes and causes were preferred by the Primitiue Church of Christ as Courtes of greater iudgement higher power better experience and more indifferencie then Presbyteries and if malice doe not blinde you you will confesse the same Was it possible to finde in any Presbyterie so many graue wise learned and sufficient men as in a Prouince In Presbyteries affections and factions mightilie preuaile by reason men that liue together vpon liking or disliking soone linke togither In Synodes where all were strangers to themselues and to the parties no such thing could be feared In Presbyteries it was easie for the Bishop to haue his forth for that the rest were subiect vnto him and might many wayes be displeased by him if he would seek reuenge In Synodes they were all his brethren and equals no way in danger to him and therefore the more likelie to bee sincere and indifferent Iudges And as for authoritie I trust your selues doe not meane in euery Parish to erect a Pope and a Colledge of Cardinals from whom there shall be no appeale of whose wrongs there shall be no redresse whose censures must stand indissoluble that were of all tyrannies the most intollerable In all Christian societies the whole of like power and calling is greater then any part and a Prouince must bee respected before a Parish Wherefore Presbyteries must yeeld to Synodes and the Bishop of each place is more bound to regard and execute Synodal then Presbyterall decrees This whiles you marke not you imagine the whole Church of Christ conspired against Presbyters to suppresse them to change the Apostolicall forme of regiment where in deed the decrees of Councils and lawes of Christian princes moderating and determining all those doubts and
forme of electiōs it is most cleare by the lawes of this realme that princes being y ◠first founders of Churches and endowers of bishoprikes haue had and ought to haue the custodie of the same in the vacancie and the presentments and collations of those Prelacies as Lordes and Aduowees of all the landes and possessions that belong either to Cathedrall Churches or Bishops If you speake of former ages when as yet Bishops liued on the oblations of the faithfull I haue then likewise shewed by the example of Theodosius and others twelue hundred yeeres agoe that Princes though not as Patrones yet as higher powers made elections of Bishops as they sawe cause and though they did not reserue all elections to their personall and roiall assent yet in their steads the Magistrates and chiefe men of each Citie were to consent before the election could bee good yea they were to make the election iointlie with the Clergie as we find confirmed by the Romane lawes Not onely Princesbut Patrones are suffered in euery Church to present whom they thinke meete to take cure of soules and so the people are euery way defeated of their choise Call not that the defeating the people of their right which was begun with so great reason for the good of the people and hath now continued more then a thousand yeeres warranted by the lawes and practised with the liking of all Nations The law of this land knoweth not the beginning of Patronages Aduocations Presentations are remembred in Magna Charta as things long before currant by the lawes of the Realme The plea of Quare impedit when the Bishop refuseth the Patrones Clearke as well for the summonitions as for the returne is mentioned in the Statute of Marlebridge anno 52. Henrici 3. the lawes of forren countries are farre elder then ours that are extant Amongst the lawes of Charles the great made for France and Germanie and collected by Ansegisus in the yecre 827. this is one Statutum est vt sine authoritate consensu Episcoporum Presbyteriin quibuslibet ecclesijs nec constituantur nec expellantur Et si Laici Clericos probabilis vitae doctrinae Episcopis consecrandos suisque in ecolesijs constituendos obtulerint nulla qualibet occasione eosreijciant It is decreed that Presbyters shall not be appointed in any Churches nor remooued from thence without the authoritie and consent of the Bishops And if laie men offer Clerkes of tolerable life and learning vnto Bishops to be placed in their owne Churches that is where laie men are Patrones the Bishops vpon no maner of occasion shall reiect them Neither might the Patrone place a Clarke without the Bishop neither could the Bishop refuse the Patrones Clarke if he were such as the Canons did tolerate In Spaine about the 7. yeere of king Reccesiunthus and the 654. yeere of Christ the Councill of Coledo made this Canon We decree that as long as the founders of Churches remaine in this life they shall be suffered to haue the chiefe and continuall care of the sayd places atque Rectores idoneos in eisdem basilicis ijdem ipsi offerant Episcopo ordinandos and themselues shal offer meete Rectors vnto the Bishop to be ordained in those verie Churches Quod si spretis eisdem fundatoribus rectores ibidem praesumpserit Episcopus ordinare ordinationem suam irritam esse nouerit ad verecundiam suam alios in eorum loco quos ijsdem ipsi fundatores condignos elegerint ordinari And if the Bishop neglecting the founders shall presume to place any others let him know that his admission shall be voyd and to his shame others shall bee placed in their steads euen such as the founders shall choose being not vnwoorthie Long before this the Romane lawes determined the like throughout the Romane Empire If any man build a Church or house of prayer and would haue Clarkes to be placed there he or his heires if he allow maintenance for those Clarkes and name such as are woorthie let them bee ordained vpon his nomination But if such as they choose be prohibited by the Canons as vnwoorthie then let the Bishop take care to promote some whome hee thinketh more woorthie This lawe giueth two reasons for Patronages which I take indeede were the very groundes of that interest they haue at this day to wit building the Church maintaining the Ministers Before the lawe for Tithes was made in Cities the Clergie lined of the voluntarie Oblations and Donations of the faithfull in countrey villages the lord of the Soile was left to his discretion to yeeld what allowance he thought good out of his land for the maintenance of the Minister the rest of the inhabitants being but his husbandmen and seruants had neither wealth to build Churches nor right to giue any part of the fruites and profites of their lordes land So that either Churches must not at all haue bene built in countrie townes or the lordes of each place were to be prouoked to the founding of Churches and allowing conuenient proportions with the honour and preheminence to dispose their owne to their liking Neither doe I see any thing in Gods lawe against it for when you affirme the people should elect their Pastor I trust you doe not include in that word children seruants beggers or bondmen but such as are of discretion to choose abilitie to maintaine their Pastor Put then the case which was in the Primitiue Church when the villagers husbandmen of each place had no state nor interest in the lands which they tilled but serued the lord of the Soile had allowance for their paines out of the fruits of the earth at his pleasure what assurance or maintenance could those men yeeld vnto their Pastors Call to mind but y t conquest of this land when there was neither free-holder nor copie-holder but all bond besides the lord who could then elect a Clerke but onely the lord of the place since no man was free but he alone Wherfore Patronages Presentations are farre ancienter in this all other Christian realmes then either the libertie or habilitie of husbandmen copie-holders and when the lordes of villages hauing erected churches allotted out portions for diuine seruice made afterward some free some bond tenants did either Gods or mans lawe commaund or intend that their latter grants shuld ouerthrow their former rights That which hath so many hundreth yeres bene setled and receiued by the lawes of all nations as the remembrance inheritance of the first Founders or Donours of euery Church shall a few curious heads make the world now beleeue it is repugnant to the lawe of God By your eager impugning of Patronages without vnderstanding either the intent or effect of them wise men may soone see what soundnesse of iudgement the rest of your discipline is likelie to carrie To close vp this question if the allowance giuen
charged eche mans interest in euery diocese to be preserued without infringing any mans bounds or encroching on anie mans right The need that you pretend of hauing Dioeceses aswel for the guiding as furnishing of country parishes by the Bishops and Presbyteries of the cities we easely auoyde for in euery parish with the Pastour we appoint lay Elders by whose counsel as Ambrose witnesseth al things should be doone in the Church and when the former Incumbent is dead were serue the electing of a new to the people of the same parish to whom by Gods Law it appertaineth And here we let you vnderstād that you haue not so good warrant for the regiment of Bishops as wee haue for the election of Bishops and Pastours by the people The Scriptures are cleare with vs the fathers often and earnest the perpetuall vse of the Primitiue Church is so full with vs in this behalfe that no example can be shewed to the contrary Your Bishops therefore being not elected by the people are no true Pastours in the Church of God I know well you haue no other shift to auoid the necessitie of Episcopall regiment but by your laie Presbyteries and therefore you must cleaue to them or els admit the forme of gouerning the Church by Bishops to be Catholike and Apostolike which would gripe you to the very hearts But how farre both the word and Church of God are and euer were from mentioning or acknowledging any laie Elders to be imposers of hands and gouernours of Pastorall and Ecclesiasticall actions we haue alreadie seene and may not now regresse thither againe Faine would you fasten them on Ambrose but of all the Fathers hee is the vnfittest Proctour for your Lay Presbyteries hee brusheth them off as a man woulde thornes that hang at his heeles If you beleeue him not alleadging the Romanes Lawes against your Laie Elders beleeeue him speaking in an open Councill against them Sacerdotes de Laicis iudicare debent non Laici de Sacerdotibus Priestes ought to iudge of Lay men not Lay men of Priestes And condemning Palladius the heretike wee are ashamed saieth Ambrose that hee shoulde seeme to bee condemned of Lay men which chalengeth to be a Priest In hoc ipso damnandus est quòd Laicorum expectat sententiam cum magis de Laicis Sacerdotes iudicare debeant He Is WORTHY TO BE CONDEMNED EVEN FOR THIS VERY POINT that he expecteth the iudgement of Lay men whereas Priests ought rather to iudge of Lay men How sufficient the barre is that you lay against our Bishops and Presbyters because they are not elected by the people of eche place but named by the Prince and presented by the Patrone the Chapter nowe presently following shall fully declare CHAP. XV. To whom the election of Bishops and Presbyters doeth rightlie belong and whether by Gods lawe the people must elect their Pastours or no. The want of popular elections is one of the griefs you conceiue and exceptions you take against the Bishops of this Realme which quarell doeth not so much touch the office and function of Bishops as it doeth the Princes prerogatiue Did wee teach it were not lawfull for the people to elect their Pastour you might make some shew against vs now when we say no such thing but you rather thinke the Prince may not name her Bishops without the consent and election of the people you impugne not vs but directly call the Princes fact her lawes in question I take not aduantage of mans lawe thereby to decline the force of your reasons or authorities but to put you in minde that if there were any defect in the lawe it must not be ascribed to Bishops but imputed rather to the makers of the lawe Howbeit to tell you the trueth I thinke there will be found better reason for the making and maintaining the law then you will be able to bring for the repealing or altering the lawe for when superstition and blindnesse wholy possessed the peoples hearts as in time of Poperie how could the Prince haue restored Religion or reformed the Church if the people through the Realme had still bene suffered to choose themselues Pastours after their owne desires The first occasion of the lawe being good and godly what ground haue you to dislike the continuance thereof Cyprian saieth it is Gods ordinance that the people should ekct their Pastour and according to the diuine instruction the same is obserued in the Actes of the Apostles in the choise of Matthias and of the seuen Deacons Those examples I haue answered before It is not written that Matthias and his fellow were chosen by the multitude an Apostle might not be chosen by men his calling must be immediate from God Yea the wordes of the Text are Thou Lord which knowest the hearts of all men shew which of these twaine thou hast chosen to take the office of this administration and Apostleship So that thence can nothing be concluded As for the choise of the seuen in the Actes of the Apostles Epiphanius saieth Of the seuentie Disciples were the seuen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that were set ouer the widowes The Councill gathered vnder Iustinian alleaging Chrysostomes wordes vpon that place concludeth of them in this wise We therfore denounce that the foresayd seuen Deacons must not be taken for those that serued at the mysteries but for such as were trusted with the dispensation of the common necessities of those that were then assembled together Ierome alluding to this place calleth a Deacon mensarum viduarum Minister the seruant of tables and widowes The fourth Councill of Carthage saieth The Bishop alone shall lay his hands on the head of a Deacon when he is ordered quia non ad Sacerdotium sed administerium consecratur because he is consecrated not to any Priesthood but vnto a seruice Your selues giue the Deacons no charge in the Church but the care of the poore as perswaded that these seuen receiued none other function at the Apostles hands You therefore by your owne rules are excluded from taking any hold of this election And in deed since they were not chosen to be Presbyters and dispensers of the worde and Sacramentes what consequent can you frame from their electing by the people to force the like to be obserued in Presbyters and Bishops You giue them power to preach and baptize against you therefore the argument is good The Primitiue Church gaue them leaue so to doe in cases of necessitie where Presbyters wanted otherwise neither doe we nor did they make them Presbyters and Ministers of the word and Sacraments Tertullian saith Presbyters and Deacons may baptize with the Bishops leaue Ierome saieth that Presbyters and Deacons in lesser farre distant Townes did baptize but not without the Bishops licence Wee appoint the Deacons saieth Gelasius to keepe their owne measure and to enterprise nothing agaynst the tenor of the Canons of our forefathers