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
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
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
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
assisted his father 500. yeeres taught his children which were then the Church to call on the name of the Lord and continued that charge 112. yeeres after his fathers death Enosh did the like to Seth and all the heires of the promise before the flood to their fathers God alwayes stirring vp the spirits of some excellent men to preach in his Church whiles their fathers yet liued and guided the number of the faithfull So Enoch pleased God and prophecied in his Church 300. yeeres first vnder Adam and after vnder Seth in whose time he was translated So Noah preached righteousnesse and repentance to the olde world beginning vnder Enoch the sonne of Seth and holding on six descents vntil the flood came the very same yeere that his grandfather Methusalem died After whose death and the drowning of the world Noah gouerned the Church 350. yeeres and left the regiment thereof as also the inheritance of the blessing and promise to Sem his eldest sonne that was saued with him in the Arke from the waters and blessed by him Sem succeeding his father in the couenant of peace confirmation of the promise and dignitie of the first borne gouerned the Church 350. yeeres vnder his father and 152. yeeres after him cuen till Abraham was dead Isaac dinune and Iacob 50. yeeres olde and might well for his age birthright and blessing be that Melchizedec king of Salem in Canaan that met Abraham returning from the slaughter of his enemies and blessed him that had the promises for he must be greater then Abraham that blessed Abraham as the Apostle inferreth and greater then Abraham could none be but one that had the same promises which Abraham had and that before him Nowe Noah was dead 13. yeeres before Abraham entred Canaan and Sem ten ascents before Abraham inherited the same blessing and promise that Abraham did During whose life and he ouer liued Abraham none of his of spring could haue the honour of the kingdome and priesthood from him much lesse could any stranger excell him or come neere him in the dignitie of his priesthood For first in his house was the Church God vouchsafing to bee called the God of Sem as he was after the God of Abraham and so blessing his Tents with righteousnesse of faith and heauenlie peace that Noah foreseeing it in spirite besought God to perswade and incline Iapheth his yonger sonne to dwell in the Tents of Sem. Next in his seed was the promised blessing the true cause of Abrahams greatnesse and that 360. yeeres before it was in Abraham and from him God lineally deriued it vnto Abraham by that blessing as from the father both of Christ and of Abraham Thirdly in his person was the prerogatiue of the first borne to bee chiefe ouer his brethren as well in religion as in ciuill regiment and consequently to be king and priest in the house of God Fourthlie by the length of his life he wel resembled the true Melchizedec who by his birthright is king and priest for euer ouer the sonnes of God for he came out of the Arke as from an other world no man liuing that knew his beginning he dured more then 500. yeeres euen twelue descents after the flood and so neither the beginning nor end of his dayes were knowen to the heires of promise Lastly successour on earth he left none by reason Abraham whom God called from his countrie kinred and fathers house to inherite the promise and blessing next after Sem and likewise Isaac and Iacob heires of the same promise with him soiourned as strangers and peregrines first in the land of Canaan where Sem yet liued and by force of his birthright and blessing continued a king and priest in his fathers house and citie which was then the Church of God and after in the land of Egypt vntill the departure of Iacobs posteritie thence amongst whose sonnes God diuided the honours and dignities of Sem appointing the scepter and seed to Iudah the priesthood to Leui the birthright to Ioseph and neuer conioyned them after in any but in Christ Iesus the onely priest that euer succeeded according to the order of Melchizedec which farre excelled the order of Aaron that had the kingdome and birthright seuered from it Whosoeuer Melchizedec was this was the gouernement of the Church so long as Sem liued which appeared in the person of Melchizedec to wit the father was ruler ouer his children and the first borne ouer his brethren as well in pietie as in policie and this priuiledge of the eldest brethren to be kings and Priests in their fathers house represented the choice that God made of his Saints in Christ his sonne to be a royall Priesthood to offer vp spiritual sacrifices acceptable vnto himselfe by Iesus Christ. From Iacob to Moses as the number of Gods children increased so the roiall priesthood vtterly ceased and the gouernement of the Church was much obscured by the perpetuall pilgrimage of Iacob and bondage of his ofspring till God by Moses wrought their deliuerance the Church in the meane time being guided first by Iacob then by Ioseph after by the heads and fathers of the twelue Tribes Iudah being alwayes the chiefest both in Egypt and Canaan and his fathers sonnes bowing vnto him according to the tenor of Iacobs blessing And so from Adam to Moses we finde a continuall superioritie of the father ouer his children and the first borne aboue his brethren approoued and established by God himselfe in the regiment of his Church and not any precept or precedent for equalitie CHAP. II. The Leuiticall and Nationall regiment of the Church vnder the Lawe WHen it pleased the goodnesse of God to extend the true knowledge of himselfe to the whole seed of Iacob to bring a people out of Egypt to be his peculiar he seuered from the rest the Tribe of Leui to attend the Arke and offerings which he commanded to teach their brethren the iudgements and statutes of their God For the Church being enlarged and spred ouer the whole nation the domesticall discipline that was before the lawe could not so well fit the gouernment of a people as of an household and therefore out of twelue Tribes God chose one to retaine the priesthood and haue the ouersight of all holy things and execution of all sacred seruice In which Tribe according to the number and order of the first fathers and families descended from Leui the sonne of Iacob God did proportion and establish diuers superiorities and dignities as well in answering the sentence of the lawe to the people as in seruing him at his altar and those not onely of Priests aboue Leuites but of priests aboue priests and of Leuites among themselues The first distinction was of Priests aboue Leuites that is of Aaron his sonnes aboue the rest of y ◠same Tribe who were restrained frō touching or seeing the holy things cōmitted to the
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
places forced the Bishops to assemble but once in the yeere so the Councill of Toledo determined for Spaine This holy generall Council decreeth that the authoritie of the former Canons standing good which command Synodes to be kept twise in the yere in respect of y e length of the way and pouertie of the Churches of Spaine the Bishops shal assemble once in the yere at the place which the Metropolitane shal appoint The 2. Council of Turon tooke the same order for France in cases of necessity It hath pleased this holy council that the Metropolitane the bishops of his Prouince shal meet twise euery yere in Synode at the place which the Metropolitan by his discretiō shal chuse or if there be an ineuitable necessitie then without all excuse of persons and occasion of pretences once in the yeere shall euery man make his repaire And if any Bishop faile so to come to the Synode let him stand excommunicate by his brethren of the same Prouince vntill a greater Synode and in the meane time let no Bishop of an other Prouince presume to communicate with him There is no Christian Realme nor Age wherein the vse of Synodes hath not bene thought needfull as well vnder beleeuing magistrates for consultation and direction as vnder Infidels for the stopping of irreligious opinions withstanding wicked enterprises and procuring the peace and holynesse of the Church as appeareth by the Councils that haue bene kept in all kingdoms and countries since the Apostles times when any matter of moment came in question which are extant to this day and likewise by the Synodes that euery Nation and Prouince did yeerely celebrate according to the rules of the great Nicene and Chalcedon Councils which can not be numbred and were not recorded Neither is the continuance of Prouinciall Synodes prescribed onely by Councils the Imperiall lawes commaund the like That all the ecclesiasticall State and sacred rules may with more diligence be obserued we require saith the Emperor euery Archbishop Patriarch Metropolitane to call vnto him once or twise euery yeere the Bishops that are vnder him in the same Prouince and throughly to examine all the causes which Bishops Clerkes or Monkes haue amongst themselues and to determine them so as what so euer is trespassed by any person against the Canons may bee reformed The lawes of Charles alleaging the Councils of Antioch and Chalcedon that the Bishops of euery Prouince with their Metropolitane should assemble in Councill twise in the yeere for the causes of the Church commaund that course to be continued and twise euery yeere Synodes to be assembled And vnlesse you giue the Pastor and Presbyters of euery parish full and free power to professe what religiō they best like to offer what wrongs they will to vse what impietie and tyrannie they themselues list without any restraint or redresse which were an heathenish if not an hellish confusiō you must where there is no christian magistrate as oftentimes in the Church of Christ there hath bene and may be none yeeld that libertie to the Church of Christ which euerie humane societie hath by the principles of nature to wit that the whole may guide each part and the greater number ouer-rule the lesser which without assembling in Synode can not be done We neuer meant to denie the authoritie or vse of lawfull Synodes we confesse they are a sure remedy against all confusion but this we dislike that you giue the power to cal Synodes from the Magistrate to the Metropolitane thereby maintaining a needelesse difference amongst Bishops and suffer none but such as you terme Bishops to haue voyces in Councils whereas euerie Pastour and Preacher hath as good right to sit there and by consent and subscription to determine as they haue What right wee yeelde to Christian Magistrates to call Synodes within their Territories shall soone appeare in the meane time you must tell vs who called Synodes in the Primitiue Church before Princes fauoured Christian Religion was it done by Magistrates who then were Infidels or by Metropolitanes And when Princes protected the truth did they moderate prouinciall Councils by their substitutes or was that charge committed to the Bishop of the chiefe and mother Church and Citie in euerie prouince you challenge to bee men of learning and reading speake of your credites who called in ancient times prouinciall Synodes or at any time who moderated them besides Metropolitanes If your Presbyteries by Gods essential and perpetual ordinance must haue a President to rule their actions for auoyding of confusion howe can Synodes be called gouerned without one to prescribe the time and place when and where the Pastours shall meete and when they are met to guide and moderate their assemblies perceiue you not that men liuing in diuers cities and countries and assembling but seldome haue more neede of some chiefe to call them together then those that liue in one place and euery day meete And if confusion and disorder in Presbyteries be pernicious to the Church is it not far more dangerous in Synodes Wherefore you must either cleane reiect Synodes and so make the Presbyters of eache parish supreme and soueraigne Iudges of all Ecclesiasticall matters or if you receiue Synodes you must withall admit some both to conuocate and moderate their meetings The Magistrate may callthem together and themselues when they are assembled may choose a director guider of their actions But when the Magistrate doeth not regard but rather afflict the Church as in times of infidelitie and heresie who shall then assemble the Pastours of any prouince to deliverate and determine matters of doubt or danger Shall error and iniurie ouerwhelme the church of God without any publike remonstrance or refusance In questions of faith cases of doubt matters of faction offers of wrong breach of all order and equitie shall eche place and Presbyterie be free to teach and doe what they please without depending on or so much as cōferring with the rest of their brethren Cal you that the discipline of Christes Church and not rather the dissolution of all peace and subuersion of all trueth in the house of God I thinke you be not so farre besides your selues that you striue for this pestilent kinde of anarchie to be brought into the worlde our age is giddie enough without this frensie to put them forward Howbeit we seeke not what newe course you can deuise after fifteene hundred yeeres to gouerne the Church but what meanes the ancient and Primitiue Church of Christ had before Princes embraced the trueth to assemble Synodes and pacifie controuersies as well touching religion as Ecclesiasticall regiment and if in the Church stories you finde any other besides Metropolicanes that called and gouerned Prouinciall Councils name the men and note the places and we yeeld you the prize Metropolitanes were first established if not deuised by the Council of Nice before that we reade nothing of any Metropolitane