them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent them away and they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being sent abroad by the holie Ghost went to Saleucia Cyprus and other places Imposition of handes to that purpose was not necessarie No more was fasting but by these two ioyned with prayer the Prophets and Pastors witnessed vnto the Church that they were called away by the holy Ghost and departed not vpon their owne heads and that the worke they tooke in hand needed the continuall prayers of the faithful as well for the good successe of their paines as protection of their persons amidst so many troubles and dangers as they were like to sustaine and therefore with a solemne kinde of prayer for them and blessing of them for Imposition of hands as Austen saith is nothing else but prayer ouer a man and to that ende was it heere vsed they commended them to the grace of God This was the purpose and effect of that imposition of hands which Paul Barnabas receiued at Antioch as Saint Luke himselfe reporteth for after they had labored and preached the Gospell in many places they returned to Antioch whence they had beene commended to the grace of God for the worke which now they had perfourmed So that when they departed from Antioch the prayers there made for them and imposition of hands on them were nothing els but A COMMENDING THEM TO THE GRACE OF GOD for the better prospering of the worke which they vndertooke Chrysostome Oecumenius and others affirme that Bishops which differ not from Elders laide handes on Timothie as well as Paul They take the word Presbyterie not for Elders as you doe but for Bishops and adde this reason because Presbyters could not impose hands on a Bishop which directly ouerthroweth your imposition of hands by the Presbyterie Yet others ioyned with Paul in imposing hands which is heere denied The word as Ierome doeth expound it admitteth no such sense And if we follow Chrysostomes interpretation it rather harmeth then helpeth the Presbyterie For no Presbyter by his assertion could impose hands Neither doeth the Text if you consider it say they ioyned with Paul in imposing hands but grace was giuen to Timothie with the imposition of hands That must needes be when Paul also imposed his hands The Presbyterie that is the Prophets might lay hands on him as well as Paul though not at the same time nor to the same ende It is no strange thing in the Church of Christ neither was it then in the Apostles times for a man to receiue imposition of hands oftner thē once On Paul first Ananias layed handes and after wardes the Prophets of Antioch Barnabas wanted not imposition of hands when he stoode in the choice with Matthias without which he was not capable of the Apostleship and yet afterward at Antioch he receiued it the second time In the Primitiue Church they were first Deacons and vpon triall when they had ministred well and were found blamelesse they were admitted to be Elders or Priestes and after that if their giftes and paines so deserued they were called to an higher degree and in euery of these they receiued imposition of handes So that euery one by the ancient discipline of Christes Church before he could come from ministring to gouerning in the Church of God receiued thrise or at the least twise imposition of handes The like if any man list hee may imagine of Timothie that the good reporte which the brethren of Lystra and Iconium gaue of him vnto Paul whereupon hee woulde that Timothie shoulde go foorth with him grew vpon triall of his faithfull and painefull seruice in a former and lower vocation for which hee had unposition of handes and that mooued Paul to take him along with him and when hee sawe his time to impose handes on him for a greater calling For it is not credible that Paul would impose hands on him at the first steppe to place him in one of the highest degrees being so yoong as hee was without good experience of his sober and wise behauiour in some other and formet function Lastly if it should be granted that others ioyned with Paul in laying hands on Timothie we must not conclude it was of necessitie as if Paules handes had not beene sufficient without them to giue the holie Ghost or that he had not power in himselfe to choose who should goe foorth with him and minister vnto him we must shunne both these as sensible absurdities but because Timothie was very yong lest Paul should seeme to be ledde with any light respect in taking him vnto his companie he might happily be content to heare the iudgements of the Prophets then present and guided by the same spirite that he was and suffer their handes as wel as their mouths to concurre with his in prophesying and praying ouer Timothie that all the Church might know the spirite of God had pronounced him worthie the place and not Paules affection aduanced him vnworthie In that respect I say Paul might be willing the Prophets shoulde expresse to the whole assemblie what the holie Ghost spake in them touching Timothie and permit them with prayers and handes as their maner was to confirme the same otherwise Paul alone had power enough both to impose handes on Pastours and Prophets as he did at Ephesus and to make choice of his companie as he did not long before when he vtterly refused Marke and retained Silas to trauaile with him CHAP. VIII The Apostolike power in determining doubts of faith and delivering vnto Satan ANother point in shewe diminishing Apostolike authoritie is that the Elders assembled in the Councel of Ierusalem together with the Apostles to discusse the matter in question betwene Paul and others and the letters deciding the controuersie were written to the Churches abroade as well in their names as in the Apostles This case wil soone be answered by Saint Paul himselfe Paul stoode not in doubt of his preaching neither needed hee the consent of the Apostles or Elders to confirme that doctrine which the spirit of Christ had deliuered vnto him we must remember his earnest protestation If an Angell from heauen preach vnto you otherwise then that you haue receiued of me hold him accursed As we said before so say I againe If any man Apostle or other preach vnto you otherwise then that you haue receiued already let him be accursed And why The reason is yeelded in the next wordes For I certifie you brethren that the Gospell which I preached was not of man neither receiued I it of man neither was I taught it but by the reuelatiō of Iesus Christ. What therfore Saint Paul was right well assured Christ had deliuered vnto him to submit that to the correcting or censuring of men yea of the Apostles themselues had not beene in him moderation or sobrietie but distrust and infidelitie And for that cause when God reuealed his sonne vnto
hands on them writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hands were laied on them with prayer This is that which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hand of man is laied on but God worketh all and his hand it is that toucheth the head of him that receiueth imposition of hands if they be laied on as they ought Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they laied handes on them standeth for the Actiue to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they receiued imposition of hands and equiualent with both is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is expounded by these two circumstances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hand of man is laid on and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hand of God toucheth the head of him that is ordered Againe debating the wordes of S. Paul to Timothie Neglect not the gift which was giuen thee by prophesie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the imposition of handes of the Presbyterie he saieth Paul speaketh nothere of Elders but of bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Elders laid not hands on a Bishop which Timothie was Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed by Chrysostome to import expresse these words of S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impositiō of hāds The very same exposition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often vsed in the ecclesiasticall historie When Moses was to be made bishop of the Saracens before the Romane Emperour could haue peace with them and was brought to Lucius an Arrian and bloudy persecuter then bishop of Alexandria to bee consecrated by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee refused imposition of hands with these words to Lucius I thinke my selfe vnwoorthy for the place of a bishop but if the state of the common wealth so require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucius shall lay no handes on me for his right hand is full of bloud and so his friends led him to the mountaines there to receiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imposition of hands of those that were banished for the trueth Likewise whē Sabbatius the Iew that was made priest by Marcianus a bishop of the Nouatians began to trouble the Church with obseruing and vrging the Passeouer after the Iewish maner Marcianus misliking his owne errour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for imposing handes on him said It had bene better for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to haue laied his handes on thornes then on such priests And so Basil expressing the words of S. Paul to Timothie Lay hands hastilie on no man saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee must not be easie or ouer readie to impose hands There can then be no question but as amongst the prophane Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signifie to lift vp the hand in token of liking because that was their maner in yeelding their consents so amongst all ecclesiasticall writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to laie hands on an other mans head which the Church of Christ vsed in calling and approouing her bishops and Presbyters to whom she committed the cure of soules And in this sence shall we finde the word euery where occurrent in the Greeke Canons of the auncient Councils as by fiue hundred examples more might bee shewed if these were not enough which I haue produced Whose liking and laisure serueth him to make triall hereof let him reade the Councils and Fathers here quoted though not discussed for breuities sake least in a matter more then plaine I should bee tedious and spend both paynes and time more then sufficient The Canons called the Apostles which I alleage not as theirs but as agreeing in many things with the auncient rules and orders of the Primitiue Church the 1. 2. 29. 35. 68. The Councill of Ancyra ca. 10. 13. The Councill of Neocaesaria ca. 9. 11. The great Councill of Nice ca. 4. 16. 19. The Councill of Antioch ca. 9. 10. 18. 19. 22. The Councill of Laodicea ca. 5. The generall Councill of Constantinople ca. 2. 4. The great Councill of Chalcedon ca. 2. 6. 15. 24. The Councill of Africa ca. 13. 18. 50. 51. 56. 90. 95. Basili epist. 74. 76. Nazianz. in epitaph patris Chrysost. de sacerdotio li. 2. 4. Epipha haeres 75. Gregorius in vita Nazianz. and so the Greeke historiographers Euseb. li. 6. ca. 20. Socrat. li. 1. ca. 15. li. 2. ca. 6. 12. 13. 24. 26. 35. 44. li. 3. ca. 9. li. 4. ca. 29. li. 5. ca. 5. 8. 15. li. 6. ca. 12. 14. 15. 17. li. 7. a. 12. 26. 28. 36. 37. Theodoret. li. 4. ca. 7. 13. li. 5. ca. 23. Sozome li. 3. ca. 3. 4. 6. li. 4. ca. 8. 12. 20. 22. 24. li. 5. ca. 12. 13. li. 6. ca. 8. 13. 23. 24. 38. li. 7. ca. 3. 8. 9. 10. 18. li. 8. ca. 2. Euagrius li. 2. ca. 5. 8. 10. li. 3. ca. 7. All which places and infinite others prooue the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee taken amongst y e Greeke Diuines as I haue sayd for imposition of hands and to be an act proper to the bishops not common to the people therefore by no means to import a collecting of the peoples voices or gathering their consents although I denie not but sometimes it signifieth simply to choose by whom soeuer it be done one or many S. Paul so vseth the word commending Luke vnto the Corinthians We haue sent the brother whose prayse is in the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely so but also hee is chosen of the Churches to bee a companion with vs in our iourney or to goe with vs to cary this grace or contribution which is ministred by vs. In collecting and conueying the liberalitie of the Gentiles vnto the Saints at Ierusalem S. Paul would not entermeddle alone least any should distrust him or misreport him as couetously detaining or fraudulently diuerting any part of that which was sent but he tooke such to goe with him and to he priuie to his doings as the Churches that were contributers liked allowed those he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y e messengers of the Churches they were chosen by the churches thēselues not by the Apostle because he would auoid all suspicion blame in this seruice and prouide for the sincere report and opinion of his doings euen with men I finde the worde likewise vsed once or twice in epistles that are attributed to Ignatius where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to choose some Bishop that shoulde be sent as a Legate to Antioch in Syria to procure and confirme the peace of that Church and not to choose one that shoulde be Bishop of Antioch For as yet Ignatius their Bishop was liuing who wrote that Epistle and what had the Churches of Philadelphia and Smyrnato doe with the choosing of a new◠Bishop for the Church of Antioch But as other Churches vsed in any contention or vnquietnesse of their neighbours to send some their Bishop some an Elder or Deacon
All lay persons vpon repentance might be reconciled with imposition of hands No Presbyters depriued for anie grieuous sin might be reconciled with imposition of hands therfore no Presbyter was a Lay person The fift general Council kept at Constantinople He that taketh a second wife after baptisme or marrieth a widowe or a woman diuorced or a bond woman cannot be either Bishop Presbyter or Deacon or in any other sacred order No lay Elders were tied to these rules all Presbyters were there was great oddes then betwene lay Elders and Presbyters If you trust not these Councils for y â— vse of the word Presbyter the lawes imperiall will direct you The Christian Emperors giuing many priuiledges to Clergie men doe likewise expresse who shall enioy them Presbyteros Diaconos Subdiaconos Cantores Lectores quos omnes Clericos appellamus Presbyters Deacons SubdeacoÌ„s Singers Readers al these we cal Clergy meÌ„ all these accordingly had the prerogatiues immunities of Clergie men by the Romane lawes Now if no laie Elder could claime anie Clericall priuiledge in the Romane commonwealth vnder the name of Presbyter as vndoubtedly he could not I much maruell how by force of y â— very same word in y â— Fathers who vse it as strictly as the Emperours do Lay men should claime to haue y â— gouernment of y â— church But indeed it is a meere conceit of our age transforming Clergy men into lay men contrary to y â— words meaning aswel of Fathers as of laws and canons rather then they will loose their holde of the Laie Presbyterie which they haue framed after their owne fansie and not by the direction or deposition of any Council or Father For they all with one consent vse the worde Presbyter as the ciuill Lawes and sacred Canons do In what sort Ignatius Tertullian Cyprian and Athanasius vse the word Presbyter we haue seene before the rest doe fully concord with them Irenaeus We must obey those Presbyters in the Church which haue their succession from the Apostles and with the order of their Presbyterie yeelde wholsome doctrine to the information and correction of others Such Presbyters the Church doth nourish Origen There are in the Church of Christ that loue the chiefe places and labour much first to be Deacons not such as the Scripture describeth but such as deuoure widowes houses vnder pretence of long prayer And such Deacons couet to attaine the chiefe chaires of those that are called Presbyters And some not there with content practise many ways to be called bishops by men which is as much as Rabbi Howbeit he that exalteth himselfe shal be humbled Which I wish al would marke but specially the Deacons Presbyters and Bishops which thinke these things are not written to them A Deacon being already in sacred orders coulde by no meanes become alay Elder the roumes therefore which they aspired vnto were the chaires of Clergie men these were called the Presbyters of the Church Of these he saith else-where Though I bee taken for a right hand and bee called a Presbyter and seeme to preach the true word of God yet if I do anything against the Discipline of the Church or rule of the Gospell the whole Church with one consent must cut mee off being their right hand and cast me from them Then were Presbyters not only right hands in the Church but also preachers of the word and that not some but all All Bishops and all Presbyters or Deacons do teach vs and in teaching do reproue sharply rebuke Quatuor genera capitum sunt in ecclesia Episcoporum Presbyterorum Diaconorum fidelium There be foure sorts of men in the Church saieth Optatus Bishops Presbyters Deacons and the beleeuers Out of which of these foure will you fetch your laie Elders From the beleeuers Then were they no Presbyters will you comprise them in Presbyters Then were they no Late men For Optatus in the same place chargeth the Donatists with subuerting of soules for making Presbyters to be Lay men Inâ—enistis Diaconos Presbyteros Episcopos fecistis Laicos Agnoscite vos animas ouertisse you founde Deacons Presbyters and Bishops you made them Lay men Acknowledge then you subuerted soules If you doubt I force his wordes against his meaning heare what himselfe saith touching those foure parts of the Church Quid commemorem Laicos quitunc in Ecclesia nulla fuerant dignitate suffulti Quid Ministros plurimos Quid Diaconos in tertio quid Presbyteros in secundo sacerdotio constitutos Ipsi apices principes omnium aliqui Episcopi instrumenta deâ—inae legis impiè tradiderunt What shall I reckon Lay men which were then aduanced with no dignitie in the Church What neede I repeate the Seruitours of the Church The Deacons in the third the Presbyters in the second degree of Priesthoode The chiefe and toppe of all euen many Bishops wickedly deliuered the instruments of Gods Lawe to the fire Lay men had no degree nor dignitie in the Church much lesse the honour or office of Presbyters For they were plainely Priests Had you but one such place for Lay Elders as heere is against them we would neuer striue with you about them Nazianzene telling howe the goodnes and prouidence of God brought that learned and famous man Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the sacred seates of the Presbyterie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the order and course that should be obserued in spirituall climing saieth Hee first read the sacred bookes to the people and expounded them not disdaining this place of the Chancel and so came to the chaire of the Presbyters and after of the Bishops The Seates then of the Presbyterie in Nazianzens time were not onely sacred and seuered from the people but the right orderly way to ascend vnto them was first to passe through other Ecclesiasticall Degrees and Offices as Cyprian calleth them and so to rise to the highest and noâ— for Laie men to sit in them as fellowe Presbyters with the Bishops No Presbyteris quidem adesse permittitur in mysterijs quum tamen ipsi quoque sacrorum administri sunt The Presbyters themselues are not permitted to be present in the mysteries and yet they doe administer the Sacraments saith Iulius to the Bishops at Antioch I am a Bishop saieth Hilarie to Constantius continuing in the Communion of all the Churches and bishops of France though I be in banishment ecclesiae adhuc per Presbyteros meos communionem distribuens and still distributing by my Presbyters the communion of the Church or to the Church Presbyteri Episcopi vna est or dinatio vterque enim sacerdos est The ordering of a Presbyter is the same that a Bishops is saith Ambrose for both are Priests Aut igitur ex Presbytero ordinetur Diaconus vt Presbyter minor Diacono comprobetur in quem crescit ex paruo
because thou art gouerned by theÌ„ S. Augustine vpon the same words saith in like maner The Apostles begate thee they are thy fathers Is the Church forsaken by their departure God forbid In stead of thy fathers are children borne vnto thee The Apostles were fathers in stead of the Apostles Bishops are appointed Those the Church calleth fathers yet those she begate and those she placeth in the â—eates of her fathers If we should grant you that a difference was obserued in the primitiue Church betwixt the Presbyters and Bishops as well for ordination as succession yet that difference grew onely by the custome and vse of the Church and not by any diuine precept or ordinance And so much is affirmed both by S. Austen and S. Ierome in those very places which you alleage for the Church as they say and not Christ or his Apostles placed Bishops in the seates and roumes of the Apostles WheÌ„ S. Austen and S. Ierome doe say that the Church createth and placeth Bishops in the Apostles seates they do not meane as you misconster their wordes that the Church hath altered the fourme of the Apostolike gouernement which she receiued and of her selfe deuised an other kinde of regiment by Bishops that were to charge the Church of Christ with a voluntarie defection from the Apostles discipline and an arrogant preferring of her owne inuention before Gods ordinaunce With which though some in our times can bee content to chalenge the whole Church of Christ and euen the Apostles Coadiutors and Scholers yet Augustine and Ierome were farre from that humour Their meaning is that albeit the Apostles bee departed this life who were worthilie accounted Fathers because they were called immediatelie by Christ himselfe to conuert and congregate his Church yet the Church is not destitute for so much as shee hath power from Christ to create and appoint other of her children in their places which are Bishops Thinke not thy selfe forsaken saieth Austen to the Church because thou seest not Peter and Paul by whom thou wast begotten of thine owne ofspring a fatherhoode is growen vnto thee In steade of the fathers children are borne vnto thee thou shalt make them Rulers ouer the whole earth Hee saieth not the Bishops are strangers or intruders on the Apostles possession but they are lawfull children and rightlie placed in their fathers roumes whose heires and successours they are though their vocation be not immediate from God as the Apostles was And if Saint Austens iudgement in this case may preuaile hee applieth the next wordes of the holy Ghost to warrant the placing of Bishops as Gouerners ouer the whole earth And so doeth Ierome Thou shalt make them rulers ouer all the earth Christ hath appointed his Saints ouer all people for in the name of God is the Gospel spred into all the quarters of the earth in which the Rulers of the Church that is Bishops are placed And because you shroud your opinion vnder the shadow of S. Ierome and S. Austen heare what account they make of this position that by Gods law there should be no difference betwixt Presbyters and Bishops Ierome rehearsing these wordes out of Iohn of Ierusalems letters Nihil interest inter Presbyterum Episcopum c. There is no such great difference betwixt a Bishop and a Presbyter their dignitie is all one maketh this answere Hoc satis imperitè in portu vt dicitur naufragium This is ignorantly enough spoken a ship wracke in the hauen as the Prouerbe goeth that is an errour in the first entrance Else-where instructing Marcella against the fantasticall nouelties of the Montanists and shewing wherein Montanus dissented from the Catholike Church Ierome saieth Apud nos Apostolorum locum Episcopi tenent apud eos Episcopus tertius est atque ita in tertium id est penè vltimum locum Episcopi dè uoluuntur With vs the Bishops haue the place of the Apostles with them a Bishop is the third degree and so the Bishops are tumbled in the third that is almost the lowest place And giuing his censure of this and the rest of Montanus conceits he saieth Haec sunt quae coargutione non indigent perfidiam eorum exposuisse superasse est These things need no refutation to expresse their perfidiousnesse is enough to ouerthrow it S. Augustine maketh this report of Aerius The Aerians haue their name from one Aerius who being a Presbyter is said to haue taken displeasure that he could not be made a Bishop and falling into the Arrian heresie added certaine opinions of his owne to wit amongst others Presbyterum ab Episcopo nulla differentia debere discerni that a Presbyter should not be distinguished from a Bishop by any kind of difference Ierome saith it is a shipwracke Austen saith it is Aerianisme to say that there should be no difference betwixt Presbyters and Bishops Austen therein folowed the report of Epiphanius and enquired no further into the reason of Aerius speech For matters of fact what particular opinions heretikes held Austen haply might trust Epiphanius or Philastrius that wrate before him of the same argumeÌ„t but whether their opinions were repugnant to the doctrine of the Church or no S. Austen had learning iudgement enough to discerne that matter He is inexcusable if contrary to his owne knowledge conscience he pronounce a truth to be an error vpoÌ„ an other mans credite And therefore neuer make S. Austen a pupill vnder age to be miscaried with Epiphanius false information He concurred in iudgement with Epiphanius Philastrius and repelled that assertion of Aerius as repugnant to the doctrine and vse of the whole church And that confirmeth Epiphanius opinion touching Aerius positions which were not Christian Catholike as some men in our dayes begin to maintaine but rather arrogant erronious Indeed Epiphanius is somewhat vehement reiecteth Aerius assertioÌ„ in this verie point as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ful of follie nugacitie error a foule fal of one subuerted by the diuel S. Austen putteth him his followers in the ranke of false teachers for that besides the Arrian heresie into which hee fell hee added certaine positions of his owne against fasting vpon set days keeping of Easter rehearsing the names of the dead at the Lords table distinguishing of Bishops from Presbyters which things the whole Church of Christ obserued no man euer impeached but Aerius and his Disciples Thinke you that Aerius was worthely condemned by Epiphanius for denying prayer for the dead not rather that Epiphanius himselfe erred in that point I distinguish y e publike actions of y e whole primitiue church froÌ„ the priuat constructions of this or that father The church had her set daies of fasting celebrated the memoriall of Christs resurrection gaue thanks to God in her open praiers at the Lords table for her martyrs others that died either constantly for the christian faith or
coÌ„fortably in it she like wise put a differeÌ„ce betwixt her Bishops and Presbyters Which of these things can you chalenge as vnchristian and vnlawfull or what warrant had Aerius to reproue the whole church of God for so doing Iust as much as you haue now to defend him which is none at all He reprooued praying and not thanks giuing for the dead He reprooued the naming of the dead and would needes know to what end they rehearsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the names of the dead To whome Epiphanius answereth As for the repeating of the names of the dead what can be better or more opportune then that they which are yet behind in this world beleeue the deceased liue and are not extinguished but are and liue with God and as the diuine doctrine hath taught that they which pray haue hope of their brethren absent as in a long voiage from them We also make mentioÌ„ of the iust as of the Patriarkes Prophets Apostles Euangelists Martyrs Confessors Bishops and of all sortes to separate the Lord Iesus from the order of men and to giue him his due honour and worship Thus farre Epiphanius speaketh soundly and giueth good reasons why the Church named her dead euen her hope of their welfare and faith of their life with God and separation of al men from the Lord Iesus the Redeemer and Sauiour of the world Chrysostoms liturgie sheweth what commemoration of the dead was vsed in the Greeke Church We offer this reasonable seruice that is the Eucharist of praise and thankesgiuing vnto thee O Lord for all that are at rest in the faith of Christ euen for the Patriarkes Prophets Apostles Euangelists Bishops Martyrs Confessours and euery soule initiated in the faith But chiefly for the most holy vndefiled and most blessed virgin Marie He that thinketh all the Patriarkes Prophets Martyrs Apostles and the virgin Marie were in Purgatorie had neede of purgation himselfe to be eased of his melancholy yet for these and specially for the blessed virgin the Church offered hir praiers and sacrifice to God It is therfore most euident y â— church meant the sacrifice of thanksgiuing howsoeuer Epiphan Austen and some others to extend the prayers of the Church to all Christians departed doubtfully suppose their damnation might be mitigated though their state could not be altered But these priuat speculations were neither comprised in y â— praiers of the church nor confirmed by them and for that cause Aerius is iustly traduced as frantikely impugning the religions and whole some customes of the primitiue catholike Church of which Saint Austen saith Siquid tota hodie per orbem frequent aâ— Ecclesia hoc quin ita faciendum sit disputare insolentissimae insanâ—ae est If the whole Church throughout the world at this day obserue any thing to reason for the reuersing of it is most insolent madnes If you thinke S. Austens censure too sharpe for the matter in question betwixt vs heare the iudgement of the general Councill of Chalcedon where were assembled 630. Bishops and marke what they determine of your assertion Photius Bishop of Tyrus had ordained certaine Bishops within his Prouince whom Eustathius his successour for some secret displeasure remoued from that degree and willed them to remaine Presbyters This case comming before the Councill of Chalcedon the resolution of Paschasinus and Lucentius was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To bring backe a Bishop to the degree of a Presbyter is sacrilege Whereto the whole Councill answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We all say the same the iudgement of the fathers is vpright You may do wel to make more account of the Martyrs and Fathers that were in the Primitiue Church least if you condemne all men besides your selues posteritie condemne you as void of all sinceritie sobrietie for my part what I finde generally receiued in the first Church of Christ I wil see it strongly refuted before I wil forsake it God forbid I should thinke there was neuer Church nor faith on the face of the earth since the Apostles times before this miserable age wherein though I acknowledge the great blessing of God restoring vs to the trueth of his Gospell farre aboue our deserts yet I cannot but lament the dangerous factions eager dissentions and headie contempts whereby the Church of God is almost rent in sunder whiles euery man will haue his deuise take place and when they want proofes they fall to reproches We make that account of the primitiue Church that Caluin and other learned men before vs haue done You do not No learned meÌ„ of any age haue shewed themselues like to the spiteful disdainful humors of our times And of all others you do Caluin wrong who though in some things he dissented from the Fathers of the Primitiue Church in expounding some places that are alleaged for this new discipline yet grauely wisely he giueth them that honor and witnes which is due vnto theÌ„ His words treating of this very point are these It shall be profitable for vs in these matters of discipline to reuiew the forme of the ancient or primitiue Church the which will set before our eies the image of the diuine ordinance for though the Bishops of those times made many Canons in which they seeme to decree more then is expressed in the sacred Scriptures yet with such warinesse did they proportion their whole regiment to that only rule of Gods word that you may easily see they had almost nothing in their discipline different from the word of God I could wish that such as seeme to reuerence so much his name would in this behalfe followe his steps He declared himselfe to beare a right Christian regarde to the Church of Christ before him and therefore is woorthie with all posteritie to be had in like reuerend account though hee were deceiued in some things euen as Augustine and other Fathers before him were The wisedome of God will haue no man come neere the perfection of the Apostles and therefore no blemish to him that wrate so much as he did to bee somewhat ouerseene in Lay Elders and other points of discipline being so busied as he was with weightie matters of doctrine and interpreting the whole Scriptures But such as haue had better leisure to examine this matter since his death persist still in the same opinion that he did But not in the same moderation they would else not charge the primitiue church of Christ with inuenting and vpbolding an humane bishop this is deuised by man and not allowed by God whereas Caluin granteth the ancient regiment of bishops was agreeable to the worde of God and rule of the sacred Scriptures If wee looke into the thing it selfe he meaneth the gouernment of the Primitiue Church we shal finde the ancient Bishops neuer intended to frame anie other forme of gouerning the Church then that which God in his word prescribed Now what kind of gouernment
Without a Bishop or a Presbyter let not a Deacon presume to baptize vnlesse in their absence extreme necessitie compell which is often permitted vnto Laie christians to do The church of Rome did not giue theÌ„ leaue to baptize but in cases of necessitie wheÌ„ others could not be gotteÌ„ as they did Lay men for my part though Saint Luke in the Acts do not giue them the name of Deacons and Chrysostome expressely thinketh they were made neither Presbyters nor Deacons whose iudgement the Council in Trullo followeth yet by Saint Paules precepts teaching vs what conditions hee required in those that should be Deacons I collect their office was not onely a charge to looke to the poore but also to attend the sacred assemblies and seruice of the Church and euen astep to the Ministerie of the worde Ignatius saith to Heron the Deacon of Antioch Doe nothing without the Bishops for they are Priests thou doest but attend on the Priests They baptize consecrate the mysteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impose hands to ordaine and confirme thou doest in these things but minister vnto them as holie Stephen did to Iames and the Presbyters at Ierusalem And so Cyprian Diaconos post ascensum Domini in caelos Apostoli sibi constiâ—nerunt Episcopatus sui ecclesiae ministros The Apostles after the Lordes ascension into heauen appointed Deacons to attend both on the Church and on their Episcopall function Iustine Martyr an hundred yeeres before Cyprian saith of his time After the chiefe amongst vs hath giuen thankes and all the people saide Amen those that with vs are called Deacons giue vnto euery one present of the sanctified bread and wine and carrie there of to such as are absent The Councill of Ancyra willed Deacons that sacrificed vnto Idoles in time of persecution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cease from all sacred seruice in the Church and neither to deliâ—er the Lordes bread or cup or to speake openly to the people in time of prayers For I interprete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to preach but to command the people silence attention and deuotion which the Deacons vsed to doe whiles the diuine seruice was perfourmed at the Lordes Table Whatsoeuer their office was it is certaine they were not Presbyters and Ministers of the word and Sacraments and therefore from the election of those seuen in the Arts to make a generall and precise rule for the choice of al Presbyters Bishops to the worlds end is but astraine of your forwardnesse it hath neither cause nor consequent in any learning You make final account of it but Cyprian esteemed this to be proofe sufficient to make it Gods ordinance you shall heare his words The people chiefly hath power to choose worthie Priests and refuse vnworthie The which we see descended from the diuine authoritie that the Priest should bee chosen in the presence of the people vnder all mens eyes and be approued to be worthie and fit by publike iudgement and testimonie as in Numbers God commandeth Moses saying Take Aaron thy brother and Eleazar his sonne and thou shalt bring them to the mount before all the assemblie and put off Aarons garments and put them on Eleazar his sonne Before all the multitude God willeth the Priest to bee made that is hee instructeth and sheweth that Priests should not be ordained but with the knowledge of the people standing by that by the people present the offences of the euill may bee detected or the deserts of the good commended and that to be counted a lawfull and true ordination which is examined with the voices and iudgement of all which afterward according to Gods instruction was obserued in the Actes of the Apostles when Peter spake to the people of ordaining a Bishop in Iudas place Neither onely shall wee finde that the Apostles obserued this in the ordaining of Bishops and Priests but also of Deacons Which surely was therefore so diligently and warily done the whole multitude being called together lest any not woorthie shoulde by stealth get either the place of a Priest or to serue at the Altar Wherefore it must be duely retained and kept as comming from the diuine tradition and Apostolike obseruation which is vsed with vs and almost in all prouinces that in rightly ordaining the next Bishops of the same Prouince resort to the people for whom they ordayne a Ruler and the Bishop to be chosen in the presence of the people which best knoweth the life of eche one and hath viewed all the manner of his conuersation It is a notable place I was loath to leaue out any though the wordes were somewhat long I would as soone haue beleeued your report of the wordes had it bin true as your repeating them but you haue done well to put the matter out of doubt and somewhat eased me by alleadging them for nowe I shall not neede but to referre you to your owne allegation I haue much mused with my selfe what shoulde leade you to make so great account of this place as you doe I coulde neuer see any such thing as you intend either contained in the Scriptures which Cyprian bringeth nor expressed in the reason which hee giueth for this kind of choise nor enforced in the heat of those words by which he summeth his collection The places of Scripture say nothing for your purpose Eleazar was not chosen by the people but expressie by God and by him alone Your selues I hope will discharge that quotation as erroneous and mistaken There are no such wordes in the text as Cyprian citeth there were no such deeds God willed Moses to bring Aaron and Eleazar his sonne vp into Mount Hor whither the people neither did nor might ascend and there to put off Aarons garments and to put them on Eleazar his sonne And they three went vp into the mount Hor in the sight of the Congregation standing beneath and onely two Moses and Eleazar Aaron dying in the top of the Mount came downe from the Mount Whereby all the Congregation sawe that Aaron was dead and they wept for him thirtie dayes The Congregation did not intermeddle by worde or deed with this election Eleazar as the eldest sonne was called for by God to succeed in his fathers place Out of this you may gather that God aduaunced the eldest sonne to haue his fathers office not that the people elected him it was not in their power to appoint who should stand before the Arke to minister vnto the Lord. The choise of Matthias helpeth you as much as the apparelling of Eleazar did I haue often sayde you may remember it the people had no power to choose an Apostle no more then they had to choose Eleazar Hee must haue his calling from God and not from men and so Matthias had The faithfull did all acknowledge that hee was the partie whom God had chosen to take Iudas place they did not elect him The wordes of Saint Luke
forme of electiōs it is most cleare by the lawes of this realme that princes being y ◠first founders of Churches and endowers of bishoprikes haue had and ought to haue the custodie of the same in the vacancie and the presentments and collations of those Prelacies as Lordes and Aduowees of all the landes and possessions that belong either to Cathedrall Churches or Bishops If you speake of former ages when as yet Bishops liued on the oblations of the faithfull I haue then likewise shewed by the example of Theodosius and others twelue hundred yeeres agoe that Princes though not as Patrones yet as higher powers made elections of Bishops as they sawe cause and though they did not reserue all elections to their personall and roiall assent yet in their steads the Magistrates and chiefe men of each Citie were to consent before the election could bee good yea they were to make the election iointlie with the Clergie as we find confirmed by the Romane lawes Not onely Princesbut Patrones are suffered in euery Church to present whom they thinke meete to take cure of soules and so the people are euery way defeated of their choise Call not that the defeating the people of their right which was begun with so great reason for the good of the people and hath now continued more then a thousand yeeres warranted by the lawes and practised with the liking of all Nations The law of this land knoweth not the beginning of Patronages Aduocations Presentations are remembred in Magna Charta as things long before currant by the lawes of the Realme The plea of Quare impedit when the Bishop refuseth the Patrones Clearke as well for the summonitions as for the returne is mentioned in the Statute of Marlebridge anno 52. Henrici 3. the lawes of forren countries are farre elder then ours that are extant Amongst the lawes of Charles the great made for France and Germanie and collected by Ansegisus in the yecre 827. this is one Statutum est vt sine authoritate consensu Episcoporum Presbyteriin quibuslibet ecclesijs nec constituantur nec expellantur Et si Laici Clericos probabilis vitae doctrinae Episcopis consecrandos suisque in ecolesijs constituendos obtulerint nulla qualibet occasione eosreijciant It is decreed that Presbyters shall not be appointed in any Churches nor remooued from thence without the authoritie and consent of the Bishops And if laie men offer Clerkes of tolerable life and learning vnto Bishops to be placed in their owne Churches that is where laie men are Patrones the Bishops vpon no maner of occasion shall reiect them Neither might the Patrone place a Clarke without the Bishop neither could the Bishop refuse the Patrones Clarke if he were such as the Canons did tolerate In Spaine about the 7. yeere of king Reccesiunthus and the 654. yeere of Christ the Councill of Coledo made this Canon We decree that as long as the founders of Churches remaine in this life they shall be suffered to haue the chiefe and continuall care of the sayd places atque Rectores idoneos in eisdem basilicis ijdem ipsi offerant Episcopo ordinandos and themselues shal offer meete Rectors vnto the Bishop to be ordained in those verie Churches Quod si spretis eisdem fundatoribus rectores ibidem praesumpserit Episcopus ordinare ordinationem suam irritam esse nouerit ad verecundiam suam alios in eorum loco quos ijsdem ipsi fundatores condignos elegerint ordinari And if the Bishop neglecting the founders shall presume to place any others let him know that his admission shall be voyd and to his shame others shall bee placed in their steads euen such as the founders shall choose being not vnwoorthie Long before this the Romane lawes determined the like throughout the Romane Empire If any man build a Church or house of prayer and would haue Clarkes to be placed there he or his heires if he allow maintenance for those Clarkes and name such as are woorthie let them bee ordained vpon his nomination But if such as they choose be prohibited by the Canons as vnwoorthie then let the Bishop take care to promote some whome hee thinketh more woorthie This lawe giueth two reasons for Patronages which I take indeede were the very groundes of that interest they haue at this day to wit building the Church maintaining the Ministers Before the lawe for Tithes was made in Cities the Clergie lined of the voluntarie Oblations and Donations of the faithfull in countrey villages the lord of the Soile was left to his discretion to yeeld what allowance he thought good out of his land for the maintenance of the Minister the rest of the inhabitants being but his husbandmen and seruants had neither wealth to build Churches nor right to giue any part of the fruites and profites of their lordes land So that either Churches must not at all haue bene built in countrie townes or the lordes of each place were to be prouoked to the founding of Churches and allowing conuenient proportions with the honour and preheminence to dispose their owne to their liking Neither doe I see any thing in Gods lawe against it for when you affirme the people should elect their Pastor I trust you doe not include in that word children seruants beggers or bondmen but such as are of discretion to choose abilitie to maintaine their Pastor Put then the case which was in the Primitiue Church when the villagers husbandmen of each place had no state nor interest in the lands which they tilled but serued the lord of the Soile had allowance for their paines out of the fruits of the earth at his pleasure what assurance or maintenance could those men yeeld vnto their Pastors Call to mind but y t conquest of this land when there was neither free-holder nor copie-holder but all bond besides the lord who could then elect a Clerke but onely the lord of the place since no man was free but he alone Wherfore Patronages Presentations are farre ancienter in this all other Christian realmes then either the libertie or habilitie of husbandmen copie-holders and when the lordes of villages hauing erected churches allotted out portions for diuine seruice made afterward some free some bond tenants did either Gods or mans lawe commaund or intend that their latter grants shuld ouerthrow their former rights That which hath so many hundreth yeres bene setled and receiued by the lawes of all nations as the remembrance inheritance of the first Founders or Donours of euery Church shall a few curious heads make the world now beleeue it is repugnant to the lawe of God By your eager impugning of Patronages without vnderstanding either the intent or effect of them wise men may soone see what soundnesse of iudgement the rest of your discipline is likelie to carrie To close vp this question if the allowance giuen