of the people with him assist him in hearing ordering all matters of weight and difficultie Besides these God named twelue princes of euery Tribe one for oftener meeting quicker dispatch to be alwayes present with Aaron and Moses that is with the high Priest and the Magistrate Thus had euery Tribe their Iudges and officers Elders and Princes to direct and rule the rest of the multitude The same order was by Moses prescribed against they should recouer and enter the land of promise and was likewise there obserued Iudges officers shalt thou make thee in all thy cities throughout thy Tribes they shal iudge the people with righteous iudgement And if there arise a matter too hard for thee in iudgement within thy gates thou shalt arise goe vp to the place which the Lord thy God shall choose where the seuentie Elders were to abide and attend such matters as were of greatest moment both ciuill sacred and their sentence by Gods law no man might refuse without punishment of death This maner of gouernement Iehosaphat restored together with religion when hee set Iudges in the land throughout all the strong cities of Iudah citie by citie Moreouer in Ierusalem he placed of the Leuites and of the Priests and of the chiefe of the families of Israel for the iudgement and cause of the Lord and sayd Behold Amariah the priest is chiefe ouer you in all matter of the Lord and Zebediah the sonne of Ishmael a ruler of the house of Iudah for all the kings affaires and the Leuites are officers in your presence Iosephus repeateth the summe of these lawes of Moses in this sort In euery Citie let there be seuen rulers men chiefly regarding vertue the loue of iustice To euery Magistâ—acie let there bee allotted two of the Tribe of Leui for assistance If these Iudges cannot pronounce of any matter brought before them let the whole cause be sent to the holy Citie the high Priest the Prophet and the Senate or councill of Elders assembling determine what they thinke right The Iewish Thalmud varieth from Iosephus in the number of their Iudges and saieth that on small and pecuniarie matters in euery citie sate three Iudges on criminall and capitall three and twentie on the highest affaires of the common wealth and causes sent from other Cities sate at Ierusalem the lxxi Elders and rulers of the people The booke of Ruth witnesseth that ten of the Elders of the citie sate with Boaz in the gate when the matter was ended betwixt him and his kinsman for the inheritance of Elimelech and marrage of Ruth The Princes and Elders of Succoth euen of one Citie were 77. whose flesh Gede on did teare with thornes for refusing to relieue his wearied souldiers The iarre in the number of the Iudges I labour not to reconcile they may speake of diuers times and places without repugnance of each to other this I obserue that Moses appointed neither Iudges nor Elders in Citie or Synedrion but they were magistrates to execute the iudgements of the lawe and had the sword to chastice the body and punish with death The supreme Synedrion of Ierusalem heard and decided matters pertaining to God and the king and the man that presumptuouslie disobeied them was by Gods lawe to die Under Esdras the punishment of him that neglected their commandement was the forfeiture of all his goods and separation from the people of God The Elders of their Cities were to inquire and sweare for vnknowen murder to deliuer the wilfull murderer vnto the hand of the auenger of blood to adiudge to death disobedient children to a merce and chastise the slanderer of his wiues virginitie and to stone the adulteresse to death and in like maner to performe all the punishments and penalties of Moses lawe By which it is euident that their Elders in euery Citie were the Magistrates and rulers of the people and might inflict both losse of limme and life and determine all causes saue such as for distinction of holy and vnholy were peculiar to the Priest or for weight and difficultie were reserued to the councill of Ierusalem In the dayes of our Sauiour though many things were corrupted and altered from Moses lawe and the power of their Elders and Sanhedrin much decreased first by the kingdome of Herode then by the Romane Presidents who not regarding Moses lawes could not endure the soueraigne authoritie of the high Priest and Elders so neere their noses yet for the better containing the people in obedience to their countrey rites and lawes without which they would in no wise be gouerned or quieted the Elders of each place were suffered to retaine some shew of their former power as to heare and redresse the priuate wrongs and iniuries of their brethren and the Councill of Ierusalem had authoritie left them to imprison and chastice with rods the contemners and disturbers of their religion as appeareth by their binding and buffeâ—ing of Christ and beating his Apostles as also by Pauls letters from the high Priests and Elders to prison and beate in euery Synagogue such as beleeued I send you saieth Christ to his disciples as sheepe among wolues they will deliuer you vp to Councils and scourge you in their Synagogues Yea by shewing themselues zealous for Caesar and by false suggesting that the Apostles vnder colour of religion laboured to stirre sedition among the Iewes as Theudas and Iudas not long before had done the Elders so preuayled with the Romanâ—s that not onelie the Presidents themselues persecuted the faythfull to content and gratifie the people but suffered the Synedrion at Ierusalem to haue power of life and death when they same cause and to exercise the same in cases of defection from their lawe or rebellion against their lawe Our Sauiour saieth of the Scribes and Pharises sitting in Moses chaire Fulfill ye the measure of your fathers Behold I send vnto you Prophetes and wise men and some of them shall you kill and crucifie and some shall you scourge in your Synagogues and pursue from Citie to Citie Paul confessing how hote hee was against the Christians in the time of his ignorance saieth I persecuted this way vnto the death binding and imprisoning both men and women And when the blood of Steuen the Martyr was shed hee stoode by and consented vnto his death and kept the clothes of the witnesses that slew him At that time also when Steuen was stoned there was a great persecution agaynst the Church which was at Ierusalem and Saul entered into euerie house and drewe out both men and women and put them in prison breathing out threates and slaughter against the disciples of the Lord and making hauocke of his Church The stoning of Steuen some men suppose was done in a tumult without all lawfull authoritie because the chiefe Priests not long before sayd to
Pilate It is not lawfull for vs to put any man to death Tumultuous it was by reason of their immoâ—erate rage shewed in the ende of their iudgement yet so that the witnesses were produced though false the partie suffered to answere for a season Saul trusted to see execution done and the witnesses as by the lawe they were bound the first that cast stones on Steuen And when the tumult was ceased the persecution increased and Saul afterward Paul appointed by Commission from the high Priest and Elders to bee a chiefe Actor for the slaughter of Christes Saintes both there and else where Their wordes to Pilate It is not lawfull for vs to kill any man might bee spoken either in regard of the present time which was so sacred vnto them that they would not that day goe into the iudgement hall where Pilate sate or in respect of the crime they accused him of which was affectation of the kingdome and so no where determinable but in Caesars court or lastly by reason of Pilates presence without whose assent being there in person they could not proceede on life and death Whatsoeuer power the Romanes limitted or enlarged to the Elders of the Iewes after they were lordes ouer them I greatly force not this is euident they were Magistrates by Moses lawe and had the sword from God to execute his iudiciall ordinances as I shewed before more might the Ammonites or Moabites the children of the Edomites and Egyptians were receiued in the third generation Altens were not admitted to be of the number of the Lordes people and any vncleannes of the flesh did separate for a season the Iewes themselues from approaching neere to the Congregation or Tabernacle of God but neither of these is excommunication The straÌ„gers which were not yet admitted could not be eiected the naturall weakenes vncleannes of the bodie as leprosie pollution of feede touching of the dead and such like are no iust causes of excommunication but rather remembrances of our corruption For greater sinnes committed if they could be prooued God by his law appointed corporal punishments for wrongs he required recompence for smaller matters he accepted sacrifices of confession and repentance Other censuring in Moses I reade none commanded This phrase He shalbe cut off from the mids of his people so much vsed in the law seemeth to some men to expresse a kind of excommunication Anathematization from the people of God but they must pardon me if I beleeue it not vntill I see it prooued by the Scriptures The Rabbins write many things touching the traditions and customs of later times but what Moses ordained or intended by this speach I looke for proofes out of Moses himselfe and not out of Rabbins And long wee shal not neede to search the places are so often euident In the 18. of Leuiticus God threatning incest adulterie Sodomitrie buggarie and offering of children vnto Molech concludeth Whosoeuer shal commit any of these abominatioÌ„s the persons that do so shalbe cut off from among their people Whereby God meaneth they shall die the death as is expressed in the 20. of Leuiticus in the very same sins also that if man spare such and leaue them vnpunished God himselfe from heauen by his dreadfull iudgements will roote them and theirs out of the earth Whosoeuer shal giue his children vnto Molech he shall die the death the people of the land shal stone him to death And I will set my face against that man and cut him off from among his people And if the people of the lande doe hide their eyes and wincke at that man and kill him not then wil I set my face against that man and his familie and cut him off So for incest They shall be saieth God cut off in the sight of their people that is openly put to death And likewise for any wilfull breach of Gods law The person that doeth presumptuously the same blasphemeth the Lorde therefore shall he be cut off from among his people or suffer death for when this speach is referred to the Magistrate execution is enioyned and such malefactors must be cut off from the earth by the losse of their liues but when it is referred to God it is a commination denounced that he will plague them with violent and hastie destruction and roote out themselues and their posterities and euen their remembrances from the people of God Hereof are euery where examples The sworde shall cutte thee off Let vs cut him off from the land of the liuing and destroy the tree with the fruite that his name may be no more in memorie I will set my face sayth God against that man and make him an example and a prouerbe and will cutte him off from the middest of my people So againe I will come against thee and drawe my sword out of his sheathe and cutte off from thee both the righteous and wicked This signification is euery where occurrent but no where excommunication In Esdras after the returne of y â— people from Babylon I find a separation froÌ„ the Congregation threatned to the disobedient in Nehemias a chasing away of some that maried straÌ„ge wiues but either of these proceeded froÌ„ the magistrate and so neither serueth for y â— ministers of Christs Church The separatioÌ„ in Esdras is ioyned with the forfeiture of al their substance which offended for so we reade is rather an exiling banishing from the countrey then barring from the Temple In Nehemias the curse of Gods law coucurred with the Magistrates power which no Pastour may imitate I reproued them saith he and cursed them smote certaine of them and pulled off their haire tooke an othe of them by God not to commit the like one of the hie priests nephews that married the daughter of Sanballat the Horonite I chased him from me This seazing of their goodes smiting of their bodies separating them from the people and chasing them from the place shew the ciuil vse of the sword in the Princes hand not the spiritual force of the word in the Priests mouth And therfore the one is no president for the other The casting of men out of their synagogues first deuised by the Pharises to serue their prowd aspiring humor for that y e chiefest power of the sword was transiated vnto strangerâ— and the highest digâ—ities remained vnto the Sadduces and not only deuised but sharply pursued by them against our Sauior and his disciples was no spirituall curse but rather a temporall losse of all such honor office priuilege and freedome as the parties had in the Countrie Citie or Synagogue where they liued and a plaine thraldome to prisoning whipping and such other chastising as their Synedrion by their Lawes might inflict Saint Iohns report is that Ioseph of Arimathea was Christs Disciple but secretely for feare of the Iewes and that
of the Romane Soueraigntie If thy brother trespasse thee tell him priuately of the wrong offered thee If hee regarde not thy voyce take one or two with thee that may bee men indifferent betwixt you This the rule of charitie requireth in secret and friendly manner yea by the mediation of wel-willers and neighbours to compose all priuate quarrels as much as in vs lieth If this take not place tel it vnto the Church that is vnto the assemblie and gouernours that are in thy Citie For euery Citie by Gods Lawe was to haue her Iudges and Magistrates there to iudge the people with righteous iudgement And their manner was to sit in the gates of their cities whither the whole multitude did assemble vnto thē not onely to heare and see what they did but in weightie matters to ioyne with them and giue their consents Our Sauiour then meaneth that if charitable and brotherly admonitions be neglected they should seeke their remedie from the Iudges and Elders of their Cities as by Gods law the Iewes were directed and permitted to do Tell it vnto the Church then is as much as tel it not vnto the Church of Christ which as yet was not seuered from the Iewes nor assembled together and therefore had then neither places nor persons specified or authorized for that purpose but vnto that Councel of Magistrates which God by Moses commanded to haue the hearing and ending of those causes For Christ by this precept doth not establish new Iudges nor erect new Consistories but referreth the people to Gods ordināce expressed in the law of Moses and already receiued and vsed in that common wealth thereby meaning that if the doers of wrong to their brethren would not be reformed by priuat and friendly admonition intercession the parties grieued might with good conscience aske the aid and assistance of those Magistrates whom God had appointed ouer them to compell and force the trespassers to surcease their iniurious dealings If it seeme strange to any man that the word Ecclesia should be taken heere not for the Church of Christ as we commonly vse it but for the assemblie of any place or citie where the Rulers and Commons be they Christiās or Infidels are gathered together to consult or determine as well of ciuil causes as of religion besides that the Septuagint do often vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for any kind of meeting as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue hated the assemblie of the wicked and againe I was almost ouerwhelmed with al euil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middes of the Church Synagogue S. Luke in the 19. of the Acts vseth the word in that sort thrise in one chapter Beza a man of great learning and one whome none can mistrust as not addicted enough vnto discipline writing on this place saith Wee must note they are fouly deceiued which would conclude out of this place that the hearing of al matters must be referred to the assembly of the whole multitude The name of the Church say they is neuer otherwise vsed which euen out of this place is proued to be false For surely it appeareth that this is spoken as it were of the Iewes by that which is added Let him be to thee as an Ethnicke and Publicane Now that iudgements amongst the Iewes were exercised by the Elders and that their manner was not euer to assemble the whole multitude all the writers of those matters do witnes And truely vnlesse Christ had fitted all this speach vnto the vse that was in his time who coulde haue vnderstoode him what hee saide It is lastly to bee obserued that in this one place of all the new Testament the name of the Church is spoken of the Iewes The words which followe if he heare not the Church let him be to thee as an Ethnike and Publicane must import either the punishing his obstinacie which obeyed not the Iudgement of the Rulers and Magistrates that were of the Iewes or a further pursuing him before others y ◠had more power to represse such insolencie If they expresse any punishment for his wilfulnes that must proceed either publikely frō the Iudges or priuately frō the plaintife The punishment of him y ◠disobeied the Magistrate by Gods Law was death that Christ would not alter For he came not to change the ciuil gouernement or qualifie the iudicall punishments of Moses Law but to leade them the way to the celestiall and eternall kingdome of God The chiefe Rulers and Gouernours of the Iewes being his capitall aduersaries and not acknowledging his authoritie would neuer respect his counsell nor commandement The wordes themselues haue reference to a particular person Let him be to thee as an Ethnike and Publicane Christ therefore in these words decreed no publike punishment As for priuate reuenge he was farre from liking it and further from teaching it False Prophets we must beware and with notorious wicked persons we must not keepe companie but priuate iniuries we must rather suffer with patience then resist with violence or requite with disdaine Resist not euill saieth Christ to all his disciples but whosoeeer shall smite thee on the right cheeke turne to him the other also and if any will sue thee at the law to take away thy coate let him haue thy cloake also Then may wee not reiect detest our brother that doth vs wrong as the Iewes did an Ethnike and Publicane The mind that must quietly beare wrong once twise and oftner if neede be must not abhorre and shunne the person of his brother that wrongeth him as prophane It resteth then that our Sauior in these words did permit the partie oppressed to seeke further remedie when neither charitie nor equitie could preuaile with the oppressour And that was to doe as they did to strangers and Publicanes which was to conuent him before y ◠Roman Magistrate who had power to force him that did wrong to abide the iudgement that shoulde be giuen And so I suppose y e words may be taken Let him be to thee as an Ethnike and Publicane that is pursue him in those Courts where thou wouldest a Pagan and Publicane that should do thee wrong If any man like not to vnderstand those words of a further pursute before the Magistrate he may referre them to a priuate forsaking of all companie with the wrong-doer vntill he reforme himselfe Let him be to thee as an Ethnicke and Publicane that is shunne such wilfull oppressours as much as thou doest Pagans and Publicanes but without bitternes of minde or breach of patience And so S. Augustine sometimes expoundeth them If hee heare not the Church let him be to thee as an Ethnike Publicane that is account him no longer in the number of thy brethren yet neglect not his saluation So the Lord warneth when he by and by addeth Verely I say vnto you whatsoeuer you binde on earth shall be bound in heauen
other side shunning as much popular tumult and Anarchie preferred a middle course betwixt them of Aristocracie thinking the Church would then bee best guided when neither one for danger of tyrannie nor all for feare of mutinie did beare the swaie but a number of the grauest and sincerest vndertooke the managing of all matters incident to the Ecclesiasticall Regiment And for that there was no possibilitie in euerie Church and parish to finde a full and sufficient companie of Pastours and Teachers to consider and dispose of all causes occurrent and the people as they thought would the better endure the proceedings and censures of their Consistories if some of themselues were admitted to bee Iudges in those cases as well as the Preachers they compounded their Presbyteries partlie of Pastors and partly of Laie Elders whome they named GOVERNING PRESBYTERS and by this meanes they supposed the gouernement of the Church would bee both permanent and indifferent To proclaime this as a fresh deuise of their owne would be some what odious and therefore they sought by all meanes as well with examples as authorities to make it seeme auncient for the better accomplishing of their desire first they tooke hold of the Iewish Synedrion which had Laie Elders mixed with Leuites in euery Citie to determine the peoples causes and that order being established by Moses they enforced it as a perpetuall paterne for the Church of Christ to folow To that end they bring the wordes of our Sauiour Tell it the Church if he heare not the Church let him be to thee as an Ethnike and Publicane Next they perused the Apostles writings to see what mention might bee there found of Elders and Gouernours and lighting on this sentence of Saint Paul The Elders which rule well are woorthie of double honour speciallie they that labour in the worde and doctrine they resolutelie concluded there were some Elders in the Church that gouerned and yet laboured not in the worde and doctrine and those were Laie Presbyters After this place they made no doubt but Laie Elders were Gouernours of the Church in the Apostles times and so setled their iudgements in that behalf that they would heare nothing that might be said to the contrary Thirdlie because it would bee strange that Laie Elders euerie where gouerning the Church vnder the Apostles no Councill storie nor Father did euer so much as name them or remember them or so conceiue the wordes and meaning of Saint Paul vntill our age they thought it needefull to make some shewe of them in the Fathers writings least otherwise playne and simple men should maruell to see a new sort of gouernours wrenched and forced out of S. Pauls wordes whome the Church of Christ in fifteene hundred yeeres neuer heard of before And therefore certaine doubtfull speaches of the Fathers were drawen to that intent as where they saie The Church at first was gouerned by the common aduise of Presbyters and the Church had her Elders without whose counsell nothing was done yea some of them were so forward and willing to heare of their laie Presbyters that wheresoeuer anie Councill or Father mentioned Presbyters they straightway skored vp the place for laie Elders This is the warpe and webbe of the laie Presbyterie that hath so enfolded some mens wits that they cannot vnreaue their cogitations from admiring their newe founde Consistories And in deede the credite of their first deuisers did somewhat amuse mee as I thinke it doeth others till partlie enclined for the causes aforesayd and partlie required where I might not refuse I began more seriouslie to rip vp the whole and then I found both the slendernesse of the stuffe and loosenesse of the worke that had deceiued so many mens eies As first for the Iewish Synedrion I sawe it might by no meanes bee obtruded on the Church of Christ. for the Iudiciall part of Moses law being abolished by the death of Christ as well as the ceremoniall the Tribunals of Moses must no more remaine then the Priesthood doth Moses Iudges were appointed to execute Moses lawe the punishments therefore and iudgements of Moses law ceasing as vnder the Gospel there can be no questiō but they do all such Consistories as Moses erected must needs be therewith ended determined Again they were ciuill Magistrates that Moses placed in euery Citie to iudge the people and had the sword to punish as the lawe did limite Leuites being admixed with them to direct them in the doubts and difficulties of the lawe Such Presbyteries if they frame vs in euery parish without the magistrates power and leaue they make a faire entrie vpon the Princes sword and scepter vnder the colour of their Consistories which I hope they will be well aduised before they aduenture Lastlie that laie Elders in Moses lawe did meddle with discerning or iudging betwixt trueth and falsehood things holy and vnholy persons cleane and vncleane or did intermeddle with the sacrifices or seruices of the Tabernacle I doe not read but rather the execution and superuision of sacred things and dueties belonged to the Prophetes Priests and Leuites So that laie Presbyteries vnder the Gospell can haue no agreement with the Synedricall Courtes of Moses much lesse anie deriuement from them vnlesse they will tye all Christian kingdomes to the Tribunals and Iudicials of Moses lawe and giue their Elders the sworde in steade of the word which God hath assigned to Princes and not to Presbyters The wordes of Christ in the 18. of Mathew Tell it to the Church which they vrge to that ende if they were spoken of such Magistrates as Moses appointed and to whome the Iewes by the prescript of his Lawe were to make their complaints then pertaine they nothing at all to the Church of Christ but were a speciall direction for those times wherein our Sauiour liued and those persons that were vnder the Law If they be taken as a perpetuall rule to strengthen the iudgement of Christes Church then touch they no way the Synedrions of the Iewes or any other Courts established by Moses Let them choose which they will neither hurteth vs nor helpeth them The place of Saint Paul at a glimce seemed to make for them but when I aduisedly looked into it I found the text so little fauouring them that in precise termes it excluded Lay Elders as no Gouernours of the Church for the Apostle there chargeth that all Presbyters which rule well should haue double honor His wordes be plaine The Presbyters that rule well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them bee thought woorthie of double honour Honour in this place is apparantly taken for maintenance as the proofes following doe import Thou shalt not musle the oxe that treadeth out thy corne and the workeman is worthy of his wages Now by no precept nor example will it euer be prooued that Lay Presbyters had in the Apostles times or shoulde haue by the word of God at any time double honour and
him secret thine hand shall be first vpon him to put him to death and then the hands of all the people And so for all enormous sinnes against God and our neighbour a concealer is a consenter and partaker of the wickednes committed It is no pietie it is no charitie to be secret to malefactors and keepe their counsell when they dishonour God or damnifie their brethren although repentance followe That may saue the soule if it be vnfained but that may not stay the iust execution of Gods or mans Lawes Agame what power haue we to remit the wrongs that are offered to others Our owne iniuries if withall they be not publike crimes against the Lawes of God and the land where wee liue wee may forgiue other mens harmes wee may neither suffer nor smoother Since then Christ speaketh of such trespasses as eche man must remit vnto his brother vpon repentance it is euident hee speaketh not of sinnes against God and our neighbours hidde from the multitude and knowen to a few but of such iniuries as he that feeleth best knoweth and may release because they touch him alone and no man else When we desire of God to be forgiuen our debts as we forgiue our debters meane we the sins against others that we be priuy to or the sins against our selues that we be parties vnto Is it silence that God requireth of vs in this prayer or patience secrecie or mercie In secret sinnes we are but witnesses in which case it is a sinne to be silent in priuate wrongs we be sufferers vnder which burden it is a vertue to be patient Lastly this exposition ouerthroweth it selfe For if thy brother trespasse against thee in that sort which they interprete that is if his sin be knowen only to thee and do not repent howe caust thou tell it the Church without proofe the church must not beleeue nor regard thy speach and proofe thou hast none One and the same person can not be both accusant deponent and at the mouth of one witnesse though his testimonie were receiued yet may no man be condemned So that if the sinne be secret to thee how can it be tolde and iustified to the Church If it may be prooued to the Church how is it secrete to thee alone Our Sauiour then had no such meaning that eche man should conceale and forgiue the sinnes that are done against God and his neighbour so long as they be not notorious and publike but knowen onely to some priuate persons hee rather enioyneth all men to remeate the same measure vnto others that God meateth vnto them and to forgiue smaller iniuries offered against them as they are forgiuen greater committed against God For that is thankes-worthie with God not to be liberall in remitting other mens wrongs nor to keepe counsell with malefactors but to pardon our brother that offendeth vs as we are pardoned when we offend our heauenly Father This is it that Christ prescribeth in this place that the Scriptures so often iterate and all the fathers with one consent subscribe vnto But charitie couereth the multitude of sinnes euen as enuie doth blaze them abroad Charitie couereth all the sinnes that are committed against our selues by forgiuing them and refraineth the obiecting and insulting at other mens sinnes after punishment or repentance and hideth all the infirmities and ouersights of our brethren which our dutie to God and our neighbour may endure but it neither betrayeth the truth with silence nor dispenseth with other mens harmes nor generally cloaketh fauoureth or dissembleth any sinne be it neuer so secret whereby the name of God is blasphemed or the state of our neighbour endangered If he heare not two admonitions tel it the Church if he heare not the Church let him be to thee as an Ethnike and Publicane What is ment by the Church whether the Church of Christ or the Churches and assemblies of the Iewes that God ordained in that common wealth to gouerne his people and determine their quarrels this breedeth some question amongst diuines howbeit the reasons are many and weightie that mooue mee to thinke the Church of Christ is not comprised in these wordes First this was a direction to the Iewes seruing them for their present state and time then had Christ no Church in Iewrie to which they might complaine for he euer preached in their Synagogues and Temple whither al that would resorted and in secret said he nothing much lesse did hee gather and assemble Churches apart from the rest of the Iewes to receiue and consider the complaintes of their brethren Next the matters of which they must complaine were such as the Church of Christ might not chalenge to heare and determine Priuat wrongs and offences betwixt man and man must be directed by lawes reformed by iudgements and consequently belong to the Magistrate the Church of Christ hath no warrant to make lawes or giue iudgement in ciuil and priuate trespasses The Lord himselfe when he was desired to make peace and ende a strife about parting an inheritance answered man who made me a Iudge or diuider ouer you What he refused as no parte of his calling the Pastours and Elders of his Church must not chalenge as annexed to their vocation The Scholler is not aboue his master as his father sent him so sent he them but not with a further or larger commission Thirdly that Church is heere spoken of which abhorred Ethnikes as vncleane persons and shunned al society with Publicanes but neither Christ nor his Church did euer so wherefore the Church of Christ is not expressed by these words Let him be to thee as an Ethnike and Publicane for they neuer refused nor declined to conuerse with either To the baptisme of Iohn came the Publicanes and were receiued of him and not willed by him to leaue their calling but to walke vprightly in it Our Sauiour accepted them to his companie and did not onely eate with them but was counted a friend to Publicanes Mathew the Apostle was chosen sitting at the receipt of custome Zacheus a chiefe Publicane was the child of Abraham and the Publicane that prayed in the Temple was iustified before the Pharisee Yeathe Lord sayth of them Publicans shal go into the kingdome of heauen before the Scribes and Elders that despised them The Publicanes then were members of Christes Church and inheritours of his kingdome and therefore by flying and forsaking the felowship of Publicanes the Church of Christ could not be described The Iewes you will say to whome Christ spake made that account of them and as they were cast out of the Iewes Synanogues so doeth Christ will disobedient and impenitent sinners to be vsed in his Church that is to be separated and excluded from the number of the faithfull What account soeuer the perfidious and presumptuous Pharisees made of them Christ and his disciples which were also Iewes had as great regarde of them
of the Church of Sardis Amongst the bishops of this church Melito was renowmed a man both learned and godly but what predeccessors or successors he had in the ministery of the church is not recorded Beza saith Angelo idest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 queÌ„ nimirum oportuit inprimis de hijs rebus admoneri ac per cum caeteros Collegas totámque adeo ecclesiam To the Angel that is to the chiefe President who should haue the first warning of these things and from him the rest of his Colleagues and the whole Church By the person that speaketh vnto the Pastours of those seuen Churches name which he giueth them I collect their vocation was not only confirmed by the Lord himselfe but their commissioÌ„ expressed He speaketh that hath best right to appoint what pastors he would haue to guide his flocke til he come to iudgement euen Christ Iesus the prince of Pastors The name that he giueth them she with their power and charge to be authorized deliuered them from God for an Angel is Gods messenger and consequently these seuen eche in his seueral charge and city are willed to reforme the errors abuses of their Churches that is both of Presbyters and people They are warned at whose hands it shall be required and by him that shal sit Iudge to take account of their doings Hence I inferre first their preeminence aboue their helpers and coadiutors in the same Churches is warranted to bee Gods ordinaunce Next they are Gods Messengers to reprooue and redresse thinges amisse in their Churches bee they Presbyters or people that be offendours Which of these two can you refuse Shall they be Angels and not allowed of God Can they bee his Messengers and not sent by him Hee woulde neuer rewarde them if hee did not send them Being sent of God shall they bee charged with those things which they haue no power to amend Is the Sonne of God so forgetfull as to rebuke and threaten the Pastour for the Presbyters and the peoples faultes if he haue no further power ouer either but to aske voices At whose handes doth God require his sheepe but at the shepeheards Hee cannot be Angell of the whole Church but he must haue Pastor all authoritie ouer the whole Church The rest of the Pastours you will will say had the same charge with him In their degree they had but why doth the sonne of God write onely do one of them if all were euen both in power and charge You are woâ—â—â—â—â—ie eagerlie to aske why the Apostle writing to the Churches neuer mentioned any bishop if there had beene Bishops in the Apostles times which obiection though it be neede lesseâ—d he answered because it is negatiue yet Ambrose and Epiphanus tell you the Churches at the beginning were not setled moroffices exactly diuided yea the Apostles themselues for a time kept the Episcopall power in their owne hands and in some places Paul nameth the Bishop as Archippus Bishop of Colossus But on the other side we presse you with the affirmatiue aske you howe the Sonne of God could write precisely to one Angel in euery of those seuen Churches if there were many or none And what reason to charge him aboue the rest if hee had no Pastourall power besides the rest It is therefore euident the Churches of Christ before that time were guided by certaine chiefe Pastours that â—â—â—erated as well the Presbyteâ—s as the rest of the flocke and those the Sonne of God â—â— knowledgeth for Starres and 〈◊〉 that is for the Messengers and Stewardes of the Lorde of hosteâ— at whose 〈◊〉 the rest shoulde aske and receiue the knowledge of Gods diuine will and pleasures And as they were chiefe Pasâ—ors so were they chief◠〈…〉 the Church of Christ God by his Lawe comprising them vnder that name and commaunding not onelie reuerence and maintenance but obedience also to be giuen vnto them This case is so cleere it can not be doubted The Church saith Austen calleth the Bishops her Fathers The bishops are thy Fathers saith Ierome by whome thou art ruled Origen That Teachers are called Fathers the Apostle Paul she weth when hee saith I haue begotten you in Christ Iesus by the Gospell Hee is a good father saith Ambrose which can teach frame the Lord Iesus in vs as Paul saieth my little children with whom I trauel againe til Christ be fashioned in you Can I be a father saith Chrysostome not lament I am a father in affection towards you and languish with loue Heare how Paul crieth out my little children with whom I trauel againe And therefore worthely saieth hee are the Priests to haue more honour then our owne parents They are these to whome the spirituall births are committed If they be Fathers they must be honoured and the chiefest parte of their honour is obedience Disobedience of children is punished in Gods Lawe by death and shall it be no siâ—ne in vs to disobey the Fathers of our faith Their flocke you thinke must obey them but their brethren and fellow Presbyters must not As though the rest of their flocke were not their brethren as well as the Presbyters or as if among brethren there might be no superioritie Omnes nos fratres sumus Quamquam inter fraires fas est vt vnus praescribatac caeteri obtemperent We are all brethren saieth Chrysostome speaking to his Clergie how be it amongst brethren it is lawfull that one should prescribe and the rest obey And speaking of the returne of the Bishop when himselfe was a Presbyter at Antioch he saieth Benedictus Deus qui caput corpori reddidit Pastorem ouibus Praceptorem discipulis militibus Ducem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed be God that hath restored the head to the body the Pastour to the sheepe the Master to the Schollers the Captaine to the souldiers the high Priest to the Presbyters Basill writing to the Church of Neocaesarea vpon the death of their Bishop saieth Thy fairest beautie O Citie is decayed the Church closeth her eyes the solemne assemblies looke heaullie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred Synedrion or Presbyterie desire their head they that are in dignaie their leader the people their ruler Be subiect to thy Bishop saith Ierome instructing Nepotianus in the dueties of a Presbyter and reuerence him as the father of thy soule If I be a Father saith the Prophet where is mine honour What Aaron and his sonnes were that vnderstand a Bishop and his Presbyters to be If any saieth Ambrose speaking of Presbyters and Ministers obey not his Bishop hee swarueth from the right way through pride Austen being newly made Presbyter and desiring some longer respite of the bishop before he vndertooke the execution of his office saieth Will you mee to perish O father Valerius I beseech you by the goodnesse and mercie of Christ euen by him that hath inspired so
suffered to haue the chiefe place amongest them Did euer Gods or mans Lawe preferre the feete before the head the rowt before the ruler or the people before the Prince The seruant is not aboue his Master no not in elections of bishops for if the rule be generall it includeth euen that particular Wherefore though there were no Princes christned in the Apostles times nor in 300. yeeres after to claime or vse their right yet against the head that it shall not bee head to rule and guide the feeâ—e can be no prescription by reason Gods ordinance for the head to gouerne the bodie is a perpetuall eternall law and the vsurpation of the members against it is no prescription but a confusion and the subuersion of that order which the God of heauen hath immutably decreed and settled And euen in the Primitiue Church when leisure from greater affaires and occasion of popular vproares put Christian Emperors in mind to vse their right they were by Councils acknowledged to haue good interest in the elections of bishops and by the whole Church suffered not onelie to haue a seuerall and soueraigne consent but by their Lawes to moderate restraine and punish the attempts and abuses as wel of bishops and clarks that were electors ordainers as of the people that were the likers and supporters of the parties so corruptly or disorderly chosen When Valentinian the Emperor vpon the death of Auxentius willed the bishops assembled to elect for the city of Millane such a one as should be fit for the place the Synode praied him being wise religious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appoint a Bishop To whom he answered the matter is too great for me to vndertake you that are vouchsafed of the diuine grace shall better determine who is meete When Chrysost. was chosen to be bishop of Constantinople Sozomene saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people Clergie determining on him the king approued it sent to fet him from Antioch After Sisimius was dead though many labored to haue Philip others to haue Proclus ordained yet it seemed good to the powers or princes to haue none of that church aduanced to the Bishoprike by reason of some vaine men but it pleased theÌ„ rather to call a stranger froÌ„ Antioch Upon the death of Maximian successor to Nestorius left againe in the election of a bishop variance should arise and the Church be troubled the Emperor Theodosius strait waies the body of Maximianus not yet being buried coÌ„manded the Bishops that were present to set Proclus in the episcopal seat Pelagius being chosen bishop of Rome without the princes coÌ„mandement for that the city was then besieged and no man could passe through y e enemies camp Gregory was afterward sent to excuse the matter appease the Emperor Nilenim tuÌ„ à Clero in eligendo Pontifice actuÌ„ erat nisieius electioneÌ„ Imperator approbasset for then the act of the Clergy in chusing their bishop was void vnles the Emperor approued the election Greg. that excused Pelagius witnesseth the like of his own choice of sundry others Of himself he saith Lo my most gratious Lord the Emperor hath coÌ„manded an Ape to be made a Lion Wherefore he must impute al my faults negligeÌ„ces not to me who was vnwilling but to his owne deuotion which hath coÌ„mitted the mysterie of strength to so weak an one as I am To al the bishops of Illyâ—iest he writeth Because I vnderstand by your letters that the consent of you al THE PLEASVRE OF THE MOST GRATIOVS PRINCE CONCVRRED in the person of Iohn our brother and fellow-Bishop I greatly reioyce To the Emperor Mauritius he saieth It can bee no small thankes with God that Iohn of happy memory being taken out of this life your godlines about the appointing a Bishop stayed a great while deferred the time and sought aduise in the feare of God Wherefore I thinke my brother and fellow-Bishop Cyriacus to be very fit for the Pastorall regiment whom your holinesse preferred to that order after so long consultation Neither had the Roman Emperors this authoritie to dash elections appoint bishops onely at Rome and Constantinople other places were in like subiectioÌ„ to them though their care were not so great for the smaller cities which were innumerable as for the principal Sees where themselues liued whither they often resorted yet their right was alone in greater lesser Churches If the chiefest bishops might not be chosen without the Emperours consent the meaner places had neither by the Canons nor by the Scriptures any more freedome from the Princes power then the greater So that what superioritie was then acknowledged and yeelded by the greatest and chiefest Churches as due to Christian Emperors in the elections of bishops the same could by no means be denyed them ouer other Churches though the Princes themselues sometimes neglected and sometimes refused to be troubled with the choice of so many thousand Bishops as were vnder their territories And therefore Adrian Bishop of Rome was not the first that did grant and giue this right to the Empire as some Romish stories would faine enforce it was receiued in the Church of Christ many hundred yeeres before Adrian was borne and vsed as well by other Christian kings in their realmes as by the Emperour in his dominions The Pontificall it selfe 580. yeeres after Christ noteth it as a new and strange accident that Pelagius the second was chosen Bishop of Rome without the Emperours commaundement and giueth this reason for that the Longobardes then besieged the Citie and Gregorie the first of that name that next succeeded after Pelagius two hundreth yeres before Adrian confirmeth it to be true by report of his owne election and Gregorie of Turon liuing at the same time and whose Oeacon was present at Rome when Gregorie the first was elected witnesseth as much in the tenth booke of his historie and first Chapter Wherefore Adrian did but either continue or renue this right when the Empire was translated vnto Charles the great and â—atified it with a curse on the transgressoins hee did not then first grant it the Romane Emperours long before enioyed it Adrian and a Synode of one hundred fiftie three Bishops and Abbatâ— defined that the Archbishops and Bishops of euerie Prouince should take their inuestiture from Charles so as vnlesse hee were commended or allowed inuested by the king he should be consecrated Bishop by no man and whosoeuer did against this decree they did wrap him in the band of excommunication Leo the eight in an other Synode more then 130 yeeres after Adrian with the Cleargie and people of Rome did reknowledge and confirme vnto Otho the first of that name king of the Germans and to his successors in the kingdome of Italy for euer power to choose and appoint the Bishop of the Apostolike See of Rome and consequently Archbishops