an example and at their next meeting though hee were absent by the mightie power of the Lorde Iesus hee would deliuer him vnto Satan for the destruction of the flesh to saue the spirite by repentance Paul decreed this of himselfe without the knowledge or consent of the Corinthians To execute that which hee decreed hee needed and therefore vsed the mightie power of the Lorde Iesus For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Saint Paul is often taken for the miraculous power of the holie Ghost whereby the Apostles and others did great workes and had euen the diuels in subiection vnto them That which he woulde doe should be this to deliuer him vnto Satan in the presence of them all for the destruction of the flesh to the ende the affliction of his flesh might bring him to repentance and so saue his soule in the day of Christ. To deliuer vnto Satan is more then to excommunicate Many are secluded from the companie of the godly for a time that are not yeelded vnto Satan yea many were deliuered vnto Satan without excommunication as Ananias and Elymas The end of this action was the affliction or destruction of the flesh which in excommunication hath no sense except it be Metaphoricall For excommunication endangereth the Spirite and toucheth not the flesh And the lustes of the flesh are not destroyed by excommunication but by repentance which of it selfe is no consequent to the other for many are excommunicated that neuer repent but affliction and feare of destruction cause repentaunce and thereby the soule is saued Forsomuch then as Paul decreed it alone and that absent and in perfourming it vsed the mightie power of Christ to the destruction of his flesh that had sinned which thinges can not bee vnderstoode of excommunicating or remoouing the offendour from the fellowship of the faithfull and that is before and after in other wordes expressed I am perswaded that by deâ—iâ—ering vnto Satan the Apostle meant to shewe the mightie â—ower which Christ had giuen him to reuenge the disobedient when the Spirite of God shoulde see it needefull to make some men example to others Of that power hee thus warneth the rest of the Corinthians I write these thinges vnto you absent lest when I am present I shoulde vse sharpenesse according to the power which the Lorde hath giuen mee I feare when I come I shall be waile many of them which haue sinned already and not repented I write to them which haue heretofore sinned and to others that if I come againe I will not spare But grant that by deliuering vnto Satan were meant excommunication what reason is there to affirme the Apostle alone coulde not doe it He alone decreed it and required them though hee were absent to execute it yea hee rebuketh them for not putting the Trangressour from amongest them and else-where he saieth of himselfe that hee did the like Hymeneus and AlexaÌ„der I haue deliuered vnto Satan that they might be taught not to blaspheme Why shoulde wee not beleeue he could doe it since he saith he did it He that had vengeance in readines against all disobedience why coulde hee not by the same power deliuer the offendour at Corinth vnto Satan as well as he did else-where Hymeneus and others Excommunication some thinke pertained to the whole Church because our Sauiour saide Tell the Church If hee heare not the Church let him bee to thee as an Ethnike and Publicane and therefore they conclude the Apostle neither coulde nor woulde excommunicate without the consent and liking of the Church What I take to be the true meaning of Christes wordes if hee heare not the Church let him bee to thee as an Ethnike and Publicane I haue said before I shall not neede to repeate it as nowe Neuerthelesse because the ancient Fathers vse as well these wordes of our Sauiour as those of Saint Paul to expresse the strength and terrour of excommunication I will not gainesay their exposition yet this shall wee finde to bee most true that no Catholike father euer heard or dreamed that lay Elders or the whole multitude shoulde meddle with the keyes and Sacraments of the Church but onely the Apostles and their successours Dic Ecclesiae Praesulibus scilicet Praesidentibus Tell it the Church that is saieth Chrysostome the Rulers and Gouernors of the Church And vpon the next wordes Verely I say vnto you whatsoeuer you binde in earth shall be bound in heauen c. he writeth thus Non dixit Ecclesiae Praesuli vinculis istum constringe sed si ligaueris haec vineula indissolubilia manent Christ biddeth not the Gouernour of the Church to binde him but if thou binde him the band is in dissoluble By these words faith Ierome Christ giueth his Apostles power to let them vnderstand that mans iudgement is ratified by Gods Hee forewarneth saith Hilarie that whome the Apostles binde or loose answerably to that sentence they are bound or loosed in heauen If this persuade vs not y â— the Apostles had power without the consent of the people or Presbyterie to excommunicate and deliuer vnto Satan we cannot denie but our Sauior gaue them this power that whose sinnes they did remit shoulde be remitted and whose they did retaine should be retained yea speaking particularly to one of them he saide I will giue thee the keies of the kingdome of heauen and whatsoeuer thou shalt binde on earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shall be loosed in heauen If then the rest had equall power and like honour with Peter as Cyprian saieth they had and if Paul were nothing behind the chiefe Apostles as him selfe affirmeth he was not it is euident he had power to binde in heauen and to deliuer vnto Satan without the helpe of the Presbyterie or people of Corinth And why The power of the keys was first setled in the Apostles before it was deliuered vnto the Church and the Church receiued the keyes from the Apostles not the Apostles from the Church And therefore when Augustine sayeth If this I will giue thee the keyes of the kingdome of heauen were spoken onely to Peter the Church doeth it not if this bee doone in the Church then Peter when hee receiued the keyes represented or signified the whole Church Wee must not thinke by the name of the Church hee entendeth the Lay Presbyterie or the people but hee doeth attribute this power to the Church because the Apostles and their successours the Pastours and Gouernours of the Church receiued the keyes in Peter and with Peter The keys of the kingdome of heauen we all that are Priests saieth Ambrose receiued in the blessed Apostle Peter The Apostles then had the keyes of Christs kingdome to binde and loose both in heauen and in earth and by the dignitie of their Apostleship receiued the holie Ghost to remit and retaine sinnes as well before as after
Christes resurrection without either Presbyterie or people to concurre with them O you blessed and holie men saith Hilarie speaking of the Apostles that for the desert of your faith gate the keyes of the kingdome of heauen and obtained right to binde and loose in heauen and earth I suppose then it is not much to be contradicted that the Apostles had from their master a larger commission fuller instruction higher power and greater gifts then the rest of the Doctours Pastours Prophets and Euangelist in the Church of Christ and that the Churches in their time were not gouerned by the voyces and consents of the greater part concurring with them before any thing could be done but by their precepts and rules deliuered by speach or expressed by writing which the faithfull in euery place as well Pastors as people with all readinesse obeyed And that in appointing and ordeyning Pastors and Elders as likewise in reteyning sinnes and binding offenders by deliuering them vnto Satan or reiecting them from the felowship of Saints they needed not the helpe or agreement of the people or Presbyterie but had power sufficient with imposing their handes as the Spirite directed to make Prophets and Pastors by giuing them the gifts of the holy Ghost needefull for their seuerall callings and by the same power coulde yeeld the bodies of such as sinned and repented not to be punished and afflicted by Satan or remooue them from the Communion of Christes Church and exclude them from the kingdome of heauen as their wickednes or wilfulnes deserued This superioritie they reteined whiles they liued so moderating their power that they sought rather to winne the euill disposed with lenitie then represse them with authoritie saue when the wicked might no longer be endured lest others should be iufected and vsing such meekenes and mildnes towards al that no schisme disordered the Church by their rigour nor soule perished by their default labouring more to profit many with their paines then to preferre themselues before any by their priuiledge and vtterly forgetting their owne dignitie whiles they serued and aduanced Christes glory I obserue as well their patience as their preeminence lest any man should thinke I goe about to make them Princes in the Church of Christ to commaund and punish at their pleasures and not rather faithfull Stewards and careful Shepheards to feede and guide the Church committed to their charges CHAP. IX What parts of the Apostles power and charge were to remaine in the Church after their decease and to whom they were committed IT will happely be graunted the Apostles had their prerogatiue and preeminence aboue others in the Church of Christ but that limitted to their persons and during for their liues and therfore no reason can be made from their superioritie to force the like to be receiued and established in the Church of Christ for all ages and places since their office and function are long since ceased and no like power reserued to their successours after them I doe not denie but many things in the Apostles were personall giuen them by Gods wisedome for the first spreading of the fayth and planting of the Churches amongst Jewes and Gentiles that all nations might be conuerted vnto Christ by the sight of their miracles and directed by the trueth of their doctrine yet that all their gifts ended with their liues and no part of their charge and power remained to their after-commers may neither be confessed by vs nor affirnted by any vnlesse we meane wholy to subuert the church of Christ. To be called by Christes owne mouth and sent into all nations to be furnished with the infallible assurance of his trueth and visible assistance of his spirit not onely to speake with tongues cure diseases worke miracles know secretes and vnderstand all wisedom but to giue the holy Ghost to others that they might doe the like these things I say were needfull at the first preaching of the Gospell to conuert infidels that neuer heard of Christ before to confirme the beleeuers compassed with diuers temptations and to store the whole world then presently with meete Pastours and Teachers but to maintaine the Church once setled and faith once preached there is no cause why either the immediate vocation or generall commission or mightie operation and sudden inspirations of the Apostles should alwayes endure The Scriptures once written suffice all ages for instruction the miracles then done are for euer a most euident confirmation of their doctrine the authoritie of their first calling liueth yet in their succession and time and trauell ioyned with Gods graces bring Pastours at this present to perfection yet the Apostles charge to teach baptize and administer the Lordes Supper to bind and loose sinnes in heauen and in earth to impose hands for the ordaining of Pastours and Elders these partes of the Apostolike function and charge are not decaied and cannot bee wanted in the Church of God There must either be no church or els these must remaine for without these no church can continue The Gospell must be preached the Sacraments must be frequented for which purposes some must bee taken to the publike seruice and ministerie of the Church for how shall they inuocate in whom they haue not beleeued or how shall they beleeue in him of whome they haue not heard or how shall they heare without a Preacher and how shall they preach except they bee sent without sending there can bee no preaching without preaching the word there is no ordinarie meanes for faith and without faith there is no Church Neither onely the lacke of the word and Sacraments but the prophanation and abuse of either how greatly doethit endanger the state and welfare of the whole Church of Christ yea the casting of holy things vnto dogges and of pearles before swine how dreadfull a iudgement doeth it procure as well to the consenters as presumers A little leauen so wreth the whole masse So that power to send labourers into Gods haruest and to separate prophane persons for deâ—iling the mysteries and assemblies of the faythfull must be retained and vsed in the Church of Christ vnlesse we will turne the house of God into a denne of theeues and make the Temple a cage for vncleane and hatefull birdes As the things be needfull in the Church of Christ so the persons to whom they were first committed cannot bee doubted Goe teach all Nations baptizing them sayd our Sauiour to the eleuen in mount Oliuet whenhe ascended Doe this in remembrance of mee sayd hee to the twelue that sate at supper with him After his resurrection when hee appeared to the eleuen sitting together hee sayd As my father sent me so send I you Receiue yee the holy Ghost whose sinnes yee remit they are remitted whose sinnes yee retaine they are retained for though the Lord before his death promised the keyes of the kingdome of heauen vnto Peter and as then sayde nothing vnto the
people from Priests is neither prophane nor strange in the Scriptures There shall be saieth Esay like people like Priest And so saieth Osee as also Ieremie diuideth the Church into the Prophet Priest and People As for the name of Clergie men Ierome saieth Proptereà vocantur Clerici vel quia de sorte sunt Domint vel quia ipse Dominus sors idest pars Clericorum est Therfore are they called Clergie men or Clerkes either because they are the Lordes portion to serue the Church of Christ or for that the Lord is their portion part to liue on such things as are dedicated to the Lord. The Laie hee calleth Seculares Secular men which word is not so good as Laici the Laitie or people The name of Presbyter I vse not thereby meaning aged and ancient men of what calling soeuer they be as the word sometimes signifieth and wherewith I see many that fauour the Presbyterie deceiued and deceiuing others but I vse it for those whom the Apostles call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters whence our tongue following the French long since deriued Priests who for their age should be Elders and by their office are ministers of the word and Sacraments and ouerseers of the flocke of Christ. And though there can be no doubt but very often in the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Seniores in English Elders are taken for Pastours Teachers and such as laboured in the word and dispensed the Sacraments yet some more zealous then discreet no sooner he are of the word Presbyter or Senior an Elder in Scriptures or Fathers but they straightway dreame of their laie Presbyterie which is the greatest ground of all their errour and lightest proofe that may possiblie be brought For which cause I am forced often to distinguish the ministers of the word from such as some men would haue to bee Gouernours of the Church by the name of Presbyter and not of Elder which in our tongue is more common to aged men then to Clergie men But howsoeuer they may play with wordes to make some the we that Elders were Gouernours of Christes Church in the Apostles times assuredly no man is able to 〈◊〉 that laie men were publike Gouernours to ordaine ministers or remooue sinners from the Lordes table while the Apostles liued and after their deaths the longer we search the further we are from finding any such Elders The whole Church by the very wordes of our Sauiour might exclude disobedient and froward persons from their felowship as Etâ—nikes and Publicanes and bind them both in heauen and earth I haue answered alreadie that those wordes of Christ by the verâ—â— confession of such as are the greatest defenders of this newe discipline were spoken of the Iudges and Magistrates of the Iewes And if by the credite and authoritie of the fathers wee will needes haue them spoken of Christes Church wee must then take the Church for the Pastours and leaders of the Church that haue receiued power from Christ to binde and loose in heauen and earth Lastly if we intend nothing els by those wordes Let him be to thee as an Ethnike and Publicane but refraine all company with him and eate no more with him then thou wouldest with an Ethnike and Publicane this charge pertaineth rather to the whole Church then to any laie Elders or Gouernours in the Church The Apostles wordes When you are gathered together put away from among you that wicked man are rather directed to the whole Congregation then to any laie Elders in the Church of Corinch as are also these that folow I wrate vnto you that you should not company together with fornicatours but nowe I haue written vnto you if any man that is called a brother bee a fornicator or couetous an Idoâ—ater railer drunkard or extortioner with such an one eate not Must onely the laie Elders or all the multitude auoyd the companie of such enormous persons I beseech you brethren saieth Paul obserue those which cause diuisions and offences against the doctrine which you haue learned and decline them Should none but Elders and Teachers shunne Schismatikes and hainous malefactours or must the people and hearers doe the like If any man obey not our sayings keepe no companie with him that he may be ashamed yet count him not an enemie but admonish him as a brother Shall wee thinke the Apostle thought it sufficient for soâ—â— fewe laie Elders to forbeare the company of such disordered persons or doeth hee will the whole Church with one consent to shunne all societie with such vnrulie ones that they may bee ashamed Then yet the whole Church might excommunicate and not Pastours onely With open reproouing by the word and excluding from the Sacraments such as notoriouslie sinned Pastours and Prophets might intermeddle the people and laie Elders might not it was no part of their charge but in banishing malefactours from all fellowship and companie both ciuill and sacred with the faithfull the Pastours were to direct the people to assist and execute that iudgement The Apostle doeth not leaue it to peoples liking as a matter indifferent till they haue consented but enioineth it as a necessarie duetie and commandeth them in the name of Christ Iesus to withdraw themselues from euery brother that walked inordinately For as S. Iohn warneth vs He that receiueth to his house the bringer of another doctrine or biddeth him good speede is partaker of his euill deedes And so is euery one that with countenance fauour or familiaritie doeth embolden the wicked to goe on in any other lewdnesse when by Christian dutie he should reproue such offenders if they persist renounce al societie with them yea where there wanteth a beleeuing magistrate the Pastours shall not doe wisely to proceed to any such rigour against wilfull and obstinate sinners without the knowledge and consent of the people for feare of contempt if the most part mislike or factions if the multitude be deuided If Pastours in such cases were to staie for the liking of the whole Church is it not more likely that the people did referre the hearing and censuring of all such matters to certaine chosen Elders of themselues rather then in a tumult confusedly without any Iudiciall forme determine such causes That if wee euict wee make no doubt that laie Elders were Gouernours in the Church of Christ as well as Pastours Indeed likelihoods and surmises were the best demonstrations that euer were made for your supposed discipline but if this hee all you will neuer euict any thing The people might well relie themselues on the credite and conscience of their Pastours and beleeue them in other mens cases whom they trusted with their owne soules Againe they might approoue and confirme their Pastours iudgement in an open assemblie without an vprore things were at that time handled in the Church religiously not tumultuously Lastly if the people did appoint certaine wise and sufficient
were all one with Doctors you haue lost one of those offices which you affirme to bee perpetuall in the Church if they were distinct from them they were superiours vnto them and so betwixt ministers of the word for such were Teachers by Saint Pauls rule you establish a difference of degrees Thus much for the worde and Sacraments the dispensing whereof no doubt was common to all Apostles Euangelists Prophets Pastours and Teachers and so to Presbyters and Bishops not withstanding the moderatioÌ„ and ouersight of those things were still reserued to the Apostles as well absent as present euen when the power and charge thereof was imparted to others The discipline and gouernement of the Church I meane the power of the keies and imposing hands are two other partes of Apostolike authoritie which must remaine in the Church for euer These keyes are double the keie of knowledge annexed to the word the keie of power referred to the Sacraments Some late writers by vrging the one abolish the other howbeit I see no sufficient reason to counteruaile the Scriptures and Fathers that defend and retaine both The keie of knowledge must not bee doubted of our Sauiour in expresse wordes nameth it Woe be to you interpreters of the lawe for yee haue taken away the keie of knowledge yee entered not in your selues and those that were comming in you forbade The keie of power standeth on these words of Christ to Peter I will giue thee the keies of the kingdome of heauen and whatsoeuer thou shalt binde on earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shall be loosed in heauen And likewise to all his Apostles Whatsoeuer ye binde in earth shall be bound in heauen and whatsoeuer ye loose on earth shall be loosed in heauen And after his resurrection in like maner to them all Receiue ye the holie Ghost whose sinnes soeuer yee remit they are remitted vnto them and whose sinnes yee retaine they are retained And least we should vnderstand these places of the preaching of the Gospell as some new writers doe Saint Paul hath plaine wordes that cannot be wrested to that sense Speaking of the incestuous Corinthian that was excommunicated and deliuered vnto Satan he saieth Sufficient for that man is this rebuking of many so that now contrary wise yee ought rather to forgiue him and comfort him least hee bee swallowed vp with too much sorowe To whom you forgiue any thing I also forgiue for if I forgaue ought to any I forgaue it for your sakes in the sight of Christ. As Paul deliuered this offender to Satan and shut both the Church and heauen against him so now vpon the detesting and forsaking of his sinne hee restored him to the peace of the Church communion of the Lordes table and hope of Gods kingdome from which before hee was excluded And this Paul did not by preaching the word vnto the penitent for as then hee was absent from Corinth but by forgiuing him in the sight of Christ and his Church as by his Apostolike power hee might Both these keyes the one of knowledge the other of power Ambrose mentioneth in his 66. Sermon and likewise Origen in his 25. tractate vpon Matthew adding a third keie where hee saieth Blessed are they that open the kingdome of heauen either by their word or by their good worke for liuing well and teaching rightly the word of trueth they open the kingdom of heauen before men whiles they enter themselues and prouoke others to follow The meaning of these late writers it may bee is not wholie to cast away the keie of power but onely to drawe the wordes of Christ spoken to Peter and the rest of his Apostles rather to the preaching of the Gospell then to excluding from the Sacraments and yet to the Church or Presbyterie they reserue the power of the keies that is ful authoritie to excommunicate notorious and rebellious sinners These men foresee that if the power of the keies bee giuen to the Apostles and their successours then haue laie Elders who doe not succeed in the Apostles roumes and functions nothing to doe with the Apostles keies Because this was enough to marre the Laie Preâ—â—â—terie therefore the Patrones thereof conueie the wordes of Christ to another sense and builde the ground-worke of excommunication vpon the 18. chapter of Saint Matthewes Gospell where the Church is named and not the Apostles But this deuise is both a preiudice to the Apostles and a Preamble to the laie Presbyterie which all the Catholike Fathers with one voyce contradict as I haue before at large declared Omitting the Laie Burgesses of the Church as hauing no interest in the Apostles keies it resteth in this place to bee considered to whom those keies were committed whether equallie to all Presbyters or chieflie to Pastours and Bishops The like must bee done for imposition of handes whether that also pertained indifferently to all or speciallie to Bishops Before wee make a full resolution to these questions we must search the time when Bishops first began and by whom they were first ordained and authorized In which inquisition wee will begin with the report and opinion of the auncient Fathers and so descend to the positions and assertions of such as in our age impugne and gainesay the vocation and function of Bishops Epiphanius report is this The Apostles could not suddenlie settle all things There was present need of Presbyters and Deacons for by those two the necessities of the Church might bee supplied Where there was none found woorthie of the Bishoprike the place remayned without a Bishop But where there was neede and fitte men found for the Episcopall function Bishops were ordained Euerie thing was not perfect from the beginning but in processe of time things were fitted for the furnishing of all occasions the Church in this wise receiuing the perfection of her gouernment Ambrose somewhat differing from Epiphanius saieth Apostolus Timotheum Presbyterum a se creatum Episcopum vocat quia primi Presbyteri Episcopi appellabantur vt recedente eo sequens ei succederet Sed quia coeperunt sequentes Presbyteri indigni inueniri ad primatus tenendos immutata est ratio prospiciente concilio vt non ordo sed meritum crearet Episcopum c. Paul calleth Timothie created a Presbyter by himselfe or with his owne handes a Bishop because the first Presbyters were called Bishops so as the first departing the next succeeded him But for that the Presbyters which followed beganne to bee found vnwoorthie to beare the chiefe regiment the maner was chaunged a Councill prouiding that not order but desert should make a Bishop appoynted by the iudgement of many Priestes least an vnfitte person should rashlie vsurpe the place and bee an offence to many Ieromes opinion is euident by his words which I repeated before in effect hee affirmeth thus much Before there were factions in religioÌ„ a Presbyter a
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
elect Angels that thou obserue these things without preiudice or parcialitie And in the very close of his epistle I charge thee before God and Iesus Christ that thou keepe these precepts without spot or reproofe In like maner to Titus an other of his helpers and coadiutors in the Gospell For this cause I left thee in Crete to supplie those things y t want orrectifie those things which remaine to ordain Elders in euery city as I appointed thee There are many vaine talkers deceiuers of minds whose mouthes must be stopped that subuert whole houses for filthy lucres sake Rebuke y â— Cretians sharply that they may be sound in faith not take heed to Iewish fables coÌ„mandements of meÌ„ These things speake exhort reprooue with all authoritie Let no man despise thee Reiect him that is an hereâ—ike after the first second admonition By these the like precepts she wing himselfe euery where to speake as Christes embassadour and in matters of faith good behauiour and needfuâ—l discipline to be the Apostle and Teacher of the Gentiles for in all these things not onely the people that were beleeuers but euen the godly Pastours Prophets and Euangelists perceiuing his sinceritie and reuerencing his authoritie obeied the Apostles voyce as hauing the spirite of Christ giuen him for the perfect directing and guiding of the Church amongst the Gentiles Much more might be sayd to this effect but by this it is euident that the Apostles function and calling was superiour to all other degrees and offices of the Church of Christ were they Deacons Doctors and Pastours Prophets or Euangelists or of the 70. Disciples and this their superioritie was giuen them by Christ himselfe whiles he liued on earth and confirmed vnto them by the mightie gifts and power of his holy spirite after his ascending into the heauens and acknowledâ—ed and honoured by all the faithfull so long as the Apostles liued none spurning at it or contradicting it but such as drew disciples after them to raigne ouer their brethren or seduced the simple to serue their owne bellies S. Iohn noteth Diotrephes for not acknowledging his Apostleship in this wise I wrote to the Church but Diotrephes that loueth to be chiefest among them receiueth vs not wherefore when I come I will declare his workes which hee doeth prating against vs with lewd wordes Farre otherwise were the godly Pastours and Teachers minded in the Church of Christ yeelding with all submission vnto the Apostles as vnto the expresse messengers of Gods will and disposers of his mysteries and putting a great difference betwixt the Apostolike function and theirs as Ignatius confesseth in his epistle to the Romanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I prescribe or enioyne nothing vnto you as Peter and Paul did they were the Apostles of Iesus Christ but I the least And agayne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I commaund not as an Apostle but keepe my selfe within my measure Whereof we neede no further nor surer proofe then this that the whole Church then and euer since did and doeth hold all the precepts rules orders and admonitions of the Apostles contained in their epistles for authenticall oracles of the holy Ghost and partes of the Canonicall Scripture and they no doubt had the same authoritie speaking which they had writing and consequently no Pastour or Teacher might then more resist or refuse the Apostles doctrine decrees or doings then we may now their letters sermons or epistles This Prerogatiue to be best acquainted with the will and meaning of our Sauiour and to haue their mouthes and pennes directed and guided by the holy Ghost into all trueth as well of doctrine as discipline was so proper to the Apostles that no Euangelist nor Prophet in the new Testament came neere it and therefore the stories written by Marke and Luke were not admitted to be Canonical in respect of the writers but for that they were taken from the Apostles mouthes and by the Apostles perused and confirmed as true and sincere So saieth Luke of his owne Gospell As they deliuered vnto vs which from the beginning were eie witnesses and ministers of the word as soone as I searched out perfectly from the first all things it seemed good to me in order to write them And those his writings S. Paul saieth were ratified and receiued in all Churches I haue sent the brother whose praise is in the gospel throughout all the Churches which could not haue so generally bene accepted with good liking but that the Apostles who then gouerned and directed the Churches had first viewed approued the same els neither would the faithfull haue so esteemed it nor S. Paul so commended it The Gospel of Marke had the like approbation froÌ„ Peter as Ierome others doe testifie Marke the disciple interpreter of Peter according as he had heard Peter make relatioÌ„ wrote a short gospel being therto desired by the brethren at Rome The which Gospell when Peter heard he allowed it by his authoritie published it to be read of y e church as Clemens in his first booke Hypotypωseωγ writeth Can any man doubt reading the words of S. Paul which I haue cited but the Apostles had in the Church of Christ right to require and command power to rebuke and reuenge authoritie to dispose and ordaine in all such cases as touched the soundnesse of faith syncerenesse of life or seemlinesse of order amongst the faithfull and that in so doing they did not vsurpe vpoÌ„ their brethren nor tyrannize ouer them but were guided by Gods spirit and obeied as Christes messengers and Legates in euery place where the trueth was admitted Neither did Paul resolue conclude in such cases by number of voyces or assent of the Presbyterie but as himselfe speaketh so I teach in all Churches if an Angel from heauen teach otherwise hold him accursed some are puffed vp as if I would not come to you but I will come to you shortly by Gods leaue and know not the wordes but the power of those that swell thus if any man obey not our sayings note him by a letter and keepe no companie with him Under the Apostles were a number of their disciples whom the Apostles caried with them as companions of their iourneis and helpers of their labours and whom when they had perfectly trained and throughly tried they left any where behind them at their departure or sent any whither in their absence to finish things imperfect to redresse things amisse to withstand or preuent false prophets and seducers to suruey the state of the Churches and to keep theÌ„ in that course which was first desiuered by the Apostles These men for their better instruction serued with the Apostles as children with their fathers So Paul saieth of Timothie Yee know the proofe of him that as a sonne with his father he hath serued with me in the Gospel Touching
Churches either troubled with contentions or iustly fearing the like euents in time to come did commit eche place to one Pastour leauing the rest to consult and aduise with him for the health and peace of the people and by this example taught the whole Church what perpetuall rule to obserue after their deaths Ierome saieth as much as I can or doe desire I come nowe to the quicke let the Christian Reader marke this issue well in Gods name and what side bringeth soundest and surest proofes there let the verdict go Ierome prooueth by many Scriptures that a Presbyter and Bishop were names indifferent and often vsed to the same persons Paul calling for the Presbyters of Ephesus saide vnto them Take heede to your selues and to all the flocke in which the holie Ghost hath set you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ouerseers or Bishops to feede the Church of God Inscribing his Epistle to the Philippians he saieth To all the Saintes which are at Philippi with the Bishops and Deacons And so to Tite I left thee in Creete to ordaine Presbyters in euery Citie if any be vnreprooueable for a Bishop must be vnreprooueable Peter like wise writing to the Iewes dispersed saieth The Presbyters which are amongst you I beseech which am also a Presbyter feede the flocke of God committed to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouerseeing it not constrainedly but willingly All the Presbyters that fed the flocke are in these places called Bishops I grant it fully the words are cleere What hence conclude you ergo the offices were then all one Nay ergo the names then were common Otherwise how thinke you by this argument Peter calleth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellow Presbyter with the rest are therefore the Apostleship and the Presbytership both one office Of Iudas Peter saieth in the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Bishoprike let an other take Will you grant that an Apostle doth not differ from a Bishop Admit you the one and I will receiue the other Names may be common though offices be distinct There were then at Ephesus and amongst the dispersed Iewes no Bishops but such as were Presbyters and they many not one Distinguish the times and the Scriptures will agree There was a time as Ierome telleth you when the Churches were gouerned by the common aduise of the Presbyters In this time spake Paul to the Presbyters of Ephesus in this time wrate Peter to the Presbyters amongst the Iewes After this the factions of the Teachers caused the Apostles to establish an other kinde of gouernement and to commit the chiefe care of eche Church which they had planted to some chosen person that should ouersee the flocke as Pastour of the place the rest being his helpers to disperse the word and aduisers to gouerne the Church If you prooue that you say somewhat to the matter If I prooue it not better then you doe your Laie Elders I am content to renounce the one as I doe the other Will you prooue it by the Scripture I will so prooue it as you shall not refuse it vnlesse you reiect both the Booke and Church of God What will you prooue That the Apostles in their life time did institute one Pastour to take the chiefe care of one Church and consequentlie the change which Ierome speaketh of from the common and equall regiment of Presbyters to the particular and preeminent moderation of the Churches in eche place by Bishoppes was not made after the Apostles were dead but whiles they liued and then of force by their decree for during their times none might interpose themselues to change and alter the fourme of the Church Discipline setled by them without their leaue and allowance If it were euer decreed by them it would bee founde in their writings and that it can not Besides had it beene their doing it might iustly be called Gods disposition and ordinance which Ierome saieth it may not Their doctrine in deede doeth plainelie appeare by their writings their successours doe not For howe should the Apostles declare by their pennes who succeeded them after their deaths Is not the whole Church of Christ a lawful and sufficient witnesse in that case If wee beleeue not the Churches that were directed and ordered by the Apostles preaching and presence nor their Schollers that liued with them and next succeeded in their rouines who that wise is wil beleeue our bare surmises seelie coniectures of things done 1500. yeeres before we were borne Yet if the Scriptures do not signifie so much we wil loose it But before I enter to proue it I wil search out the right cause why the Apostles did not not in euery place where they came presently erect Bishops to gouerne the Churches which they planted The reasons why the Apostles did not at the first preaching of the Gospell commit the Churches to the regiment of Bishops I finde were these three First they reserued the chiefe power of imposing hands and punishing notorious offendors to themselues whom Christ made bishops ouerseers of his Church For though to feede leade and attend the flocke they tooke the Presbyters to be their helpers yet the weightiest matters of the church as giuing the graces of Gods spirite and deliuering vnto Satan they retained in their owne handes so long as they were in those places or parts of the worlde The second is that which Epiphanius noted that although there were many endued with excellent gifts to preach the word yet the Apostles would trust none with the chiefe charge of the Churches till they had fully seene and perfectly tried as wel the soundnes of their mindes as greatnes of their gifts Thirdly lest they should seeme to seeke the aduancing of their followers more then the conuerting of vnbeleeuers they suffered the Churches to take a triall what equalitie of many Gouernours would doe and when the fruites thereof prooued to be dissention and confusion the Apostles were forced to commit the Churches at their departures to certaine tried approoued men to be chiefe Pastours of the seuerall places and the Churches were all as willing to receiue them finding by experience what continuall schismes and heresies grew by the peruersnesse of Teachers and could not be repressed by the confused gouernment of the Presbyters which were many in number and equall in power None of these things are expressed in the Scriptures If the fathers alone did witnesse them say we not much more for Bishops then you do for Lay Elders but you shall see the grounds of their reports testified euen in the Scriptures That the Apostles at the first planting of the Churches kept to themselues the power of imposing hands and deliuering vnto Satan which the Fathers call Episcopall power is no newes in the Scriptures they could not loose that vnlesse they lost their Apostleship withall you must shew by the Scriptures where they committed this power to the Presbyters of euery place or else our assertion
what corruptions are in men as wel as other Consistories Mans lawes wee leaue to such as are skilled in them we would haue our Presbyteries meddle no further then with rebuking and censuring of vice as Gods Law requireth To admonish those that erre reiect thâ—se that persist and rebuke those that sinne are Pastorall and not Presbyteriall dueties by the wordes of S. Paul And he that is Pastour hath both worde and sacraments committed vnto his care within his owne Church Wherefore without their pastour the Presbyters may not iudicially rebuke nor publikely excommunicate any man within his charge They may preach the word and so generally applie it in the pulpit they may dispence the Sacraments and so not deliuer them where they find men impeniâ—ent but personally to conuent them or openlie to seuer them from the fellowship of the church that belongeth to the Pastour and not to the Presbyters Saint Paul committed that power and care to Timothie and his successours not to the Presbyterie of Ephesus The words are plaine Against an Elder receiue thou no accusation but vnder two or three witnesses those that sinne rebuke thou openly that the rest may feare I charge thee before God and the Lorde Iesus and his elect Angels that thou obserue these thinges without proiudice or partialitie that is without oppressing or fauouring any side She withus much for your Presbyteries and bring them in with full faile Paul made Timothie no Monarch at Ephesus to doe all this without the Presbyterie but appointed him to be chiefe in these actions and the Presbyters to ioyne with him Much lesse did Paul make him a voice-asker to knowe whether it should please the Presbyters to haue these things done or no. The charge is precisely and exactlie Timothies and not the Presbyteries the power therefore must be his and not theirs All this notwithstanding you affirme against the wordes of the Apostle and against the vse of the Primitiue Church that the Presbyters might ouer-rule and censure Timothie if he would not be quiet and in spite of Timothy doe in all these things as they saw cause and this you barely suppose without anie kinde of proofe But either shew what warrant you haue to claime this prerogatiue of Presbyters aboue and ouer their bishops and pastours or giue vs leaue to beleeue the whole Church of Christ expounding and practising those wordes of S. Paul as we doe before your slender and naked supposals The priuate vse of the keyes in appointing offendors vpon the acknowledging of their sinnes for a time to for beare the Lordes Table we denie not to Presbyters but the publike vse of the keies to exclude an impenitent and obstinate person from al fellowship of the faithfull as well sacred as ciuill that the Church of Christ allowed alwaies and only to bishops Origen saith By falling from trueth faith and loue a man geth out of the tents of the church though he be not cast our by the BISHOPS VOICE Cypr. writing to a bishop that was reproched by his Deacon saith Vse against him the power of your honour either TO DEPRIVE HIM or REMOOVE HIM from the communion The affection of a good Bishop saith Ambrose wisheth to heale the sicke to remooue cankred sores to cauterize not to cut off lastly that which can not be healed TO CVT IT OF with sorrow I maruel saith Ierom against Vigilantius the BISHOP in whose charge he is said to be a Presbyter DOTH NOT CRVSH this vnprofitable vessel with the Apostolike rod and deliuer him ouer to Satan for the destructioÌ„ of the flesh that the spirit may be saued There is no greater punishmeÌ„t in the Church saith Austen then that daÌ„nation which THE EPISCOPAL IVDGEMENT pronounceth yet the Pastor must needs seuer the sick sheepe from the whole lest deadly infection reach vnto others If saith Chrysost giuing y â— people admonition of a certaine abuse crept in amongst theÌ„ we be despised we shalbe coÌ„pelled to bring these threats to effect to chastise you by the laws of the church Be angry who list I wil keepe them from the church a long space as Idolaters Beare with mee neither let any man despise the bandes of the church It is not maÌ„ that bindeth but Christ which hath giueÌ„vs this power made men masters of so great honor wee desire not to be brought to that extremity if we be we wil do our duetie If any man breake those bands I haue done my part thou shalt answer to him that COMMANDED ME to bind thee The Council of Nice willed Synodes to be kept twise euery yeere to examine whether any Lay men or Clergy men were excommunicated by the IMBECILITY PERTINACY OR INSOLENCIE OF THE BISHOP and such as were founde to haue OFFENDED THEIR BISHOP to stand excommunicate til the Synode released them The Council of Antioch likewise decreed that if any Lay man Presbyter or Deacon were excoÌ„municated BY HIS OWNE BISHOP no man should receiue him to the coÌ„munion afore he were restored by his own Bishop or by a Synode The Council of Sardica in the same maner If any Deacon Presbyter or Clergy man be excoÌ„municated flie to another Bishop of his acquaintance that knoweth he is depriued of the coÌ„munion BY HIS OVVNE BISHOP the other must not with reproch to a Bishop and his brother receiue that person to the coÌ„munion The Council of Taurine to which Ambrose wrace decreed touching Exuperantius a Presbyter that had reproched Triferius his bishop was therfore by him put from the coÌ„munion vt in eius arbitrio sit restitutio ipsius in cuius potestate eius abiectio hoc est vt quando velideÌ„ Exuper antius satisfecerit vel episcopo Triferio visum fuerit tuÌ„c gratiam communionis accipiat That his restitution should BE IN THE Bishops DISCRETION in whose power the reiecting of him was And therefore when Exuperantius the Presbyter should make satisfaction or Tâ—iferius the bishop be so content then he should be receiued to the communion The Council of Affrica taketh order for such as complaine against the iudgements of their owne bishops that they shalbe heard by the next bishops but if any man flie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE CANONICAL SENTENCE OF HIS OVVNE BISHOP no man should receiue him to the communion By which it appeareth that Gregories words are very true where he saith THE BISHOPS now in the Church holdethe places of the Apostles THEY which haue that degree of regiment HAVE AVTHORITIE to bind and loose And Theophilacts THEY HAVE POVVER to binde and loose which haue the grace of a BISHOPS OFFICE as Peterhad The publike vse therefore of the keies to excommunicate from al Christian company belonged to the bishop as pastor of the place the Presbyters sate with him at first as assessors and consenters before Synodes vndertooke such causes but after when once Councils beganne to haue the
Clergy and our Nazarites to whom either wholy or chiefly such choices ought to be referred so should the Churches neuer take harme and not to to the richest and mightiest and to the throng and indiscretion of the multitude yea euen to the basest persons amongst them The Emperour at last was forced by publike laws to restraine the people and take the election of bishops from them and giue it to the Clergie and certaine chiefe men of euerie Citie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We decree saith Iustinian that as often as neede requireth to ordaine a Bishop the Clergie and principall men of the Citie for which a Bishop must be prouided shal meete together and set downe in writing three persons and taking their oth vpon the holie Euangile shal expresse in their writing that they haue chosen them neither for reward promise fauour or any other cause but knowing the persons to bee of the right and Catholike faith and of honest life c. that of those three so named the best may be ordained at the election and iudgement of the ordainer If any man be ordained a Bishop and this not obserued we command him by all meanes to be remooued from his Bishopricke and likewise the other that presumed to impose hands against this our Lawe If three sufficient persons coulde not be found in the Clergie of that Citie which wanted a bishop the Electours might name two or one so it were dâ—one within sixe moneths and the men such as the Lawes requires otherwise the Metropolitanâ— to choose for them A Lay man amongest others the Emperour saith they might name but the Canons did not permit a Lay man to be elected but onely to be desired I do not thinke the peoples presence or testimonie were debarred by this Law for that continued a long time after I take it rather the Electours might offer none without the peoples liking but by this meanes the multitude were excluded from electing whom they would and the power thereof translated to the Clergie and Gouernours of eche Citie to name certaine if the people could like of their choice otherwise within sixe moneths the right to deuolue to the chiefe Bishop of the Prouince Then beganne this rule to be more straitely vrged Docendus est populus non sequendus the people in electing of Bishops must be taught and guided not obeyed and followed For Popes themselues could say though the election belong to Priests yet the consent of Gods people must be had When saith Leo you goe about the election of the chiefe Priest or Bishop let him be aduanced before all whom the consent of the Clergie and people with one accord desireth If their voices be diuided betwixt twaine let him be preferred before the other in the iudgement of the Metropolitane which hath more voices and merites onely let none be ordained against their wils and petitions lest the people despise or hate the Bishop which they neuer affected and they lesse care for religion when their desires are not satisfied The like regard of the peoples desires and petitions was had in Gregories time long after If it be true saith Gregorie to Antonius that the Bishop of Salona be dead hasten to admonish the Clergie and people of that City to choose a Priest with one consent that may be ordained for them And to Magnus about the election of y t bishop of Millan Warde saith he the Clergy people that they dissent â—ot in chusing their Priest but with one accord elect some such as may be consecrated their bishop The order of choosing their bishops in the primitiue Church by the Clergie and people was neuer so much respected but that they might many waies forsake and loose their right as by petition when they had none of their owne by compromise when they could not agree by deuolution when they neglected their time aboue sixe moneths or transgressed the Lawes or Canons either in the fourme of their election or in the person elected specially vpon any corruption disorder or violence the election was vtterly voide and the parties depriued of all power to elect for that turne and when they could not agree they were to send some to the Metropolitane to yeelde him the reasons of their dissenting on both sides and he to strike the stroke betwixt them or else they did referre their consents to two or three that should repaire to the chiefe bishop of the Prouince and there make choice with his aduise and consent for the whole citie If you can find saith Gregorie no fit person amongst yourselues on whome you can agree then chuse three wise and in different men and send them to this city in the name of the whole to whose iudgement the people wil stand And againe ConueÌ„t the Clergy of the church of Naples to chuse 2. or 3. of themselues and not to slacke to send theÌ„ hither about the election of their Bishop And in their certificat to vs let theÌ„ signifie that those whom they send haue authority to supply al their places in this election So that the peoples right to elect their bishop neuer depeÌ„ded on Gods expresse coÌ„mandement but on the foundation reason of humane gouernement was subiect both to the Canons of Councils and lawes of Princes might be moderated and restrained by either of them by the peoples consent default or abuse be transferred relinquished or forfeited and without their wils by superior powers and publike Lawes for iust cause be abridged altered or abrogated for the power freedome of the people is not only submitted to the sword which god hath authorized but wholy closed in y t sword neither is any thing lawful for the people setting aside the coÌ„mandements of God which are subiect to no mortall mans wil or power which the laws of their country restraine or prohibite Wherfore there can be no question but the people may willingly forsake and worthily loose the right which they had in the choice of their bishops and the Prince either way bee lawfully possessed of the peoples interest you must rather if you will needes be so inquisitiue examine the causes that induced the lawe whether they were iust or no and so shall you see whether this manner of election be a wise and good preuention of such corrupt factions and fearefull tumultes as our desperate age woulde easely breede or a rigorous encrochment on the peoples right without cause or consent which you can not offer to thinke without euident wrong to the Prince and Realme It cannot be denied but the Prince of right hath and euer had as great interest in the choice of bishops as the people There can no reason be pretended for the multitude but it concludeth more strongly for the Magistrate If the people by Gods Lawe were to chuse their bishop the king as the principall part and head of the people by the same Lawe must be
any rashlie presumed to inuade that honor per ordinationē regiam as ordained by the king not by the Metropolitane his Comprouincials no man might accept him or acknowledge him for a Bishop Neither hath the ancient Canon any other sense which saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If any Bishop resting on worldly gouernors by their helpe get any Church let him be deposed excommunicated all that ioyne with him They do not exclude Princes frō naming electing of bishops no more then they do the people only they reiect violence forsomuch as a bishop by the rules of the holy Ghost must be throughly examined peaceablie ordained by such as shal impose hands on him and not perēptorilie intruded or imposed by any earthly force or power CHAP. XVI The meeting of Bishops in Synodes and who did call and moderate those assemblies in the Primitiue Church THe necessitie and authoritie of Synodes is not so much in question betwixt vs as the persons that should assemble and moderate those meetings The disciplinarians themselues if I be not deceiued are farre from making their Pastours or Presbyteries in euery parish supreme Iudges of doctrine and maners without all exception or reuocation and wee bee further for what if the Pastours or Presbyters of any place maintaine heresie or offer iniurie which are cases not rarelie incident but euery where occurrent euē in those that beare the names of Christians shall impietie and iniustice so raigne and preuaile in the Church that none may withstand it or redresse it That were to make the house of God worse then a den of theeues for theeues feare the detecting and flie the punishing of their offences which many Presbyters would not if there were no way to restraine and ouer rule their pestilent and wicked purposes Wherefore as in ciuill affaires there are Lawes and Powers to vphold iustice and prohibite violence without the which humane societies could not consist so in the Church of Christ when it is without the helpe and assistance of a Christian magistrate there must bee some externall and iudiciall meanes to discerne errour and redresse wrong in case any particular person or Church be infected or oppressed otherwise there is no possibilitie for trueth and equitie to harbour long amongst the sonnes of men The remedie which the Primitiue Church had and vsed against heresie and iniurie she deriued as well from the promise made by Christes owne wordes as from the example of the Apostles in the like case Christ willing such of his Disciples as were grieued by their brethren after the first and second admonition to toll it to the Church addeth for the direction and confirmation of all religious assemblies and conferences Where two or three are gathered together in my name there am I in the middest of them and whatsoeuer you shall bind on earth shall be bound in heauen and whatsoeuer you shall loose in earth shall bee loosed in heauen Whether the name of the Church in this place hee taken for the assemblie of Elders and Rulers vnder Moses lawe or of Pastours and Teachers vnder the Gospell to me it is indifferent this is euidentlie the order which our Sauiour willeth to be obserued from priuate admonition to goe to witnesses and from witnesses to assemblies So the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doeth most plainelie signifie and so the promise annexed doeth clearelie import where two or three are assembled together in my name I am in the midst of them Neither could any other course bee established in the Church for since an ende of controuersies must bee had amongst men least perpetuall contention bring finall confusion and plucke vp the verie rootes of all charitie and equitie from amongst men when neither priuate perswasion nor friendlie mediation can appease the parties contending what other order could bee prescribed but a Iudiciall hearing and determining of things in question Nowe Iudges must needes bee either single or assembled and single Iudges of force must either be Soueraigne and supreme Iudges or els vnder superiours appointed by the same warrant The Bishop of Rome claimeth a single and sole commission to heare and conclude all causes concerning either faith or right and were his proofe as good as his chalenge is proude it were woorth the discussing but the more he claimeth the more he sinneth by reason he taketh vnto himselfe without commission an infallible and ineuitable iudgement ouer all men and matters vpon the face of the earth that any way touch the trueth or the Church Princes are single and soueraigne Iudges of earthlie things and when they beleeue the defence and maintenance of the Church and fayth is by God himselfe committed to their power and care but Christ did not settle the sword to bee the generall and perpetuall rule to gouerne his Church for then without a Prince there could be no Church and consequentlie neither in the Apostles times nor three hundred yeeres after had Christ anie Church heere on earth since none of the Romane Princes that were lordes of the world publikelie maintained the Christian faith before Constantine Since we find no single nor supreme Iudges on whome the Church of Christ must alwayes depend for the debating and ending of ecclesiasticall strifes and contentions of necessitie there must either be none which were the vtter subuersion of all peace and order amongst the faithfull where there wanteth a Christian Magistrate or els the Pastours and Stewards of Christes Church to whome the care and charge thereof is committed must assemble together and with mutuall conference and consent performe those dueties to the Church in generall which otherwise they doe to each particular place and person for though Pastours be affixed to their places and charges yet that doeth not hinder the common care they should haue of all the members of Christes bodie and therefore when need so requireth they must as well imploy their trauell abroad as bestowe paines at home to direct or pacifie the household of faith This brotherlie kind of succouring and assisting each other in troubles and dangers is sometimes performed by letters but neuer so throughly and effectually as by meeting and assembling together when with deliberate and full aduise they may heare and determine what they thinke meetest for the safetie and quietnesse of the Church of God Their warrant so to doe is builded on the maine grounds of all diuine and humane societies strengthned by the promise of our Sauiour and assured vnto them by the example of the Apostles and perpetuall practise of the Church of Christ. By Gods lawe what obedience and reuerence the father may expect from his children the same or greater must all beleeuers yeeld to the fathers of their faith They are comprised in the same name and in the same commaundement with the fathers of our flesh and consequently must haue the same honour And if the fulnesse of each mans reward must be according to the excellencie