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
should bee giuen but to satisfie their consciences and to preuent schismes In offering the sacrifice of a troubled heart let the deuote and suppliant doe not onely that which helpeth for the recouering of his owne saluation but that also which may doe others good by example when his sinne hath greatlie hurt himselfe and scandalized others atque hoc expedire vtilitati ecclesiae videtur Antistiti and the Bishop or chiefe Priest thinke it expedient for the good of the Church let him not refuse to repent in the sight of many yea of the whole people How daungerous it is to offend the least of those that beleeue in Christ the Gospell doeth witnesse Great reason then had those godlie fathers to see the whole Church satisfied before they released the sentence of excommunication or time of repentance and in so doing they shewed not what right the multitude or laie-Elders had to sit Iudges with the Bishop but what care themselues had to remooue from the people all occasions of stumbling diligentlie teaching their flockes neither to stagger at other mens falles to their owne subuersion nor to bee straight laced agaynst repentance through presumption of their owne standing which were nothing els but to insult at other mens miseries The like course S. Augustine aduiseth to bee vsed for auoiding seditions and factions When any mans fault is so knowen to all and abhorred of all that it hath no partakers or not such by whom a schisme may rise slacke not the seueritie of discipline And then may it bee done without breach of peace and vnitie and without harming the corne when the whole multitude of the Church is free from that â—inne for which the offender is excommunicated for then the people rather helpe the Gouernour or Pastour nebuking then the guiltle resisting Then do the people keepe themselues from his societie so as not one of them will eate with him not of an hostile rage but by brotherly correction Then the offender is striken with feare recouered with shame when seeing himselfe held accursed of the whole Church he can finde no number to ioyne with him to insult on the good and reioyce in his sinne But all this not withstanding the censure proceeded from the Bishop and Pastour of the place and not from the people or laie-Elders associated with him in pronouncing that iudgement Examples and testimonies whereof are euery where to bee had both in Austen and Cyprian When Rogaâ—ianus a Bishop contumeliously abused by his Deacon complained vnto Cyprian and others of that iniurie Cyprian wrate backe in this wise You did vs great honour and shewed your accustomed humilitie in that you choose rather to complaine of him to vs Cumpro Episcopatus vigore Cathedrae authoritate haberes potestatem quia possis de illo statim vindicari whereas by vigour of your Episcopall function and authoritie of your chaire you had power enough to bee straightway reuenged of him And after a long discourse that honour and obedience is due to the Priests and Pastours by Gods law he concludeth Therefore the Deacon of whom you write must shew himselfe penitent for his boldnes and acknowledge the honor of your Priesthood and with full humilitie satisfie you being his Bishop Gouernour And if he shall offend prouoke you any more with his contempts vse against him y e power of your calling honor either in deposing or excommunicating him And because you wrate of an other that toke part with your Deacon in his pride and stiffenes him also and if there be any more that set themselues against Gods Priest you may either represse or remooue froÌ„ the Communion Yet we wish desire with mild patience to conquere the reproches and wrongs of euery one potiùs quà m sacerdotali licencia vindicare rather then to reuenge them in such sort as it is easie for Priestes to doe Speaking of himselfe and his owne cause hee saieth The Church here is shutte agaynst no man the Bishop with-holdeth himselfe from none my patience facilitie and mildenesse are open to such as come I remitte all things I conceale many things I doe not examine trespasses against God with a religious and exact iudgement for the verie desire and care I haue to keepe the brethren together I my selfe doe almost sinne with remitting offences more then I should Auxilius a fresh yoong Bishop hauing excommunicated a person of good account with his whole family for infringing the liberties of his Church as he supposed Saint Augustine treateth with him by letters to know what ground he had out of the Scriptures to excommunicate the sonne for the Fathers the wife for the husbands the seruants for their masters offence and amongst others vseth these wordes Loe I am readie to learne an olde man of a yong a Bishop of solong continuance from my Colleague not yet a yeeres standing what good reason we may yeelde to God or to men if for another mans sinne we indanger innocent soules with a spirituall punishment If you can giue a reason for it vouchsafe by writing to acquaint me with it that I may be able likewise if you cannot what is it for you to doe such a thing vpon an vnaduised motion of the minde whereof being asked you are not able to yeelde a iust reason Neither thinke that vniust anger cannot ouertake vs because we are Bishops but let vs rather remember wee liue dangerously amidst the snares of temptations because we are men Saint Austen blameth neither people nor Presbyters for the deede but the Bishop whose hastie iudgement it was and willeth him not them to be thinke himselfe what account he can yeelde to God or man for that Ecclesiasticall censure And that excommunication pertained to the Pastorall charge and proceeded from the Episcopall power and seate the same Father euery where witnesseth Upon the wordes of Saint Iohn I sawe seates and some sitting on them and iudgement was giuen he writeth thus Non hoc putandum de vltimo iudicio dici sed sedes Praepositorum ipsi Praepositi intelligendi sunt per quos ecclesia nunc gubernatur Iudicium autem datum nullum melius accipiendum videtur quà m id quod dictum est quaecunque lig aueritis in terra erunt ligata in caelo c. This must not be thought to be spoken of the last iudgement but the seats of the Presidents and the Presidents themselues by whom the Church is now gouerned are thereby to be vnderstoode And iudgement giuen can no better way be taken theÌ„ for that which is spoken of in these wordes Whatsoeuer you binde in earth shalbe bound in heauen what you loose in earth shalbe loosed in heauen May not the word Praepositi signifie the Lay Elders aswel as Bishops since they also are set ouer the Church to gouerne the flocke in their kinde as well as Pastours The Fathers vse many words to expresse the calling and office of
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
Presbyteries Let them reade if they bring better I am willing to learne but I like no selfe-set assertions as if all the worlde were bound to the very breath of our mouthes or dash of our pennes without any other Text or interpreter If I haue saide ought that is not allowed by the word or not witnessed by the continuall and vniuersall practise of Christes Church I desire not to be beleeued I looke for the like measure if any man replie not to heare the coniecturall and opinatiue ghesses of some that liued in our age but such effectuall reasons and substantiall authorities as may presse the gaine-sayer and settle the consenter God make vs zealous for his not for our wils and so guide our labours that we may lessen the troubles and not ripen the dangers of Sion seeking rather how to amend then how to multiplie the rendes and breaches of Ierusalem Amen CHAP. I. The originall and domesticall Discipline of the Church before the Lawâ— CHAP. II. The Leuiticall and Nationall regiment of the Church vnder the Law CHAP. III. The personall and perpetuall kingdome of Christ after he tâ—â—â—e flâ—sh CHAP. IIII. The Synedricall Iurisdiction which some men thâ—nkâ— ouâ— Sauiour in the Gospel restored and recommended to his Church CHAP. V. The Apostolical preeminence and authoritie before and after Christes scension CHAP. VI. What Dominion and titles Christ interdicted his Apostles CHAP. VII Who ioyned with the Apostles in election of Elders and imposition of hands CHAP. VIII The Apostolike power in determining doubts of faith and deliuering vnto Satan CHAP. IX What parts of the Apostolike power and charge were to remaine in the Church after their decease and to whom they were committed CHAP. X. VVhat the Presbyterie was which the Apostles mention in their writings and whether Lay Elders were of that number or no. CHAP. XI VVhat Presbyterie the Primitiue Churches and Catholike Fathers did acknowledge and whether Lay Elders were any part thereof or no. CHAP. XII To whom the Apostles departing or dying lest the gouernement of the Church whether equally to al Presbyters or chiefly to some and how farre the conceits of late VVriters herein varie from the ancient Fathers whose wordes they pretend to followe CHAP. XIII That some chiefe euer since the Apostles times haue beene seuered from the rest of the Presbyters in euery Citie by power of ordination and right of succession whom the Fathers before vâ— did and we after their example doe call Bishops CHAP. XIIII The fatherly power and Pastourall care of Bishops ouer Presbyters and others in their Churches and Dioeceses CHAP. XV. To whom the elections of Bishops and Presbyters doth rightly belong and whether by Gods Lawe the people must elect their Pastours or no. CHAP. XVI The meetings of Bishops in Synodes and who did call and moderate those assemblies in the Primitiue Church THE PERPETVAL GOVERNEMENT OF CHRISTES CHVRCH Chap. I. The originall and domesticall Discipline of the Church before the Lawe WHat need there is of order and gouernement as in all assemblies of men that will liue together so namely and chieflie in the Church of Christ the wisedome of God hath many wayes witnessed vnto vs both by the proportion of those naturall and ciuill societies to which the Church is compared and by the perfection of that felowship which the Saints haue had amongst themselues in all ages and places euen from the foundation of the world where the true worship of God hath preuailed The first roote of all humane consort and communion I meane priuate howses hath not the Lord distinguished by diuers degrees and prerogatiues of husband parents and master aboue wife children and seruants and yet linked them all together in mutuall correspondence with dueties according The branches that thence rise as Cities Countries and kingdomes haue they not their Lawes to prescribe and Magistrates to execute things needfull for their common estate God ordaining powers and deliuering the sword for the defence of the simple and innocent and repressall of the wicked and iniurious Were wee willing or constant in that which is good Discipline were not so requisite but because the corruption of our nature is such that we are soone deceiued of our selues sooner seduced by others and soonest of all auerted and peruerted with feare and desire to settle the vnsted fastnesse of our hearts and bridle the vnrulinesse of our affections the Lord hath prouided for all societies the line of direction and rod of correction as well to guide the tractable as to represse the obstinate least disorder endured should breed confusion the forerunner of all ruine Since then the Church of Christ is the house of God the Citie of the liuing God and the kingdom of his beloued sonne shall we thinke that God is carefull for other s and carelesse for his owne or that confusion ought to be lesse doubted and feared in heauenly then in earthly thingâ— God is no where author of confusion but of peace especially in his Church in which hee commandeth all things to be decently orderly done Where no man doeth gouerne what order can bee kept where no man doeth moderate what peace can be had yea what greater dissipation can befall the Church of God then for euery man to intrude where he list and obtrude what hee will without restraint or reproofe Wherefore God hath appointed Stewards ouer his houshold watchmen and leaderâ— ouer his flocke Labourers in his haruest husbandmen in his tillage diuers administrations as well for the preseruation as edification of the Church which is the body of Christ and so farre foorth answereth the frame of mans body that as there so in the Church God hath set some to be in stead of eyes eares tongue and handes that is to be principall members for the guiding and directing of the whole which without them is maimed and vnable to prouide for the safetie and securitie of it selfe Neither may we thinke that order and discipline is needfull for the people in Gods Church and needelesse for the Pastours that were to gard the feete and leaue the head open to a more deadlie wound but rather as the more principall the part the more perilous the disease so the more disordered the Pastours the likelier the people to perish by their dissentions The house cannot stand which the builders subuert The haruest is lost where the labourers doe rather skatter then gather If the eie lacke light how darke is the body If the salt be vnsauourie where withall shall the rest he seasoned The folowers cannot goe right where the guides go astray and forces distracted bee they neuer so great are soone defeated Discord and disorder in the Pastours rent the Church in pieces where as peace and agreement in the Teachers confirme and establish the mindes of the hearers If they striue that sit at sterne the ship of Christ cannot hold a straight and safe course in the
Pilate It is not lawfull for vs to put any man to death Tumultuous it was by reason of their immoâ—erate rage shewed in the ende of their iudgement yet so that the witnesses were produced though false the partie suffered to answere for a season Saul trusted to see execution done and the witnesses as by the lawe they were bound the first that cast stones on Steuen And when the tumult was ceased the persecution increased and Saul afterward Paul appointed by Commission from the high Priest and Elders to bee a chiefe Actor for the slaughter of Christes Saintes both there and else where Their wordes to Pilate It is not lawfull for vs to kill any man might bee spoken either in regard of the present time which was so sacred vnto them that they would not that day goe into the iudgement hall where Pilate sate or in respect of the crime they accused him of which was affectation of the kingdome and so no where determinable but in Caesars court or lastly by reason of Pilates presence without whose assent being there in person they could not proceede on life and death Whatsoeuer power the Romanes limitted or enlarged to the Elders of the Iewes after they were lordes ouer them I greatly force not this is euident they were Magistrates by Moses lawe and had the sword from God to execute his iudiciall ordinances as I shewed before more might the Ammonites or Moabites the children of the Edomites and Egyptians were receiued in the third generation Altens were not admitted to be of the number of the Lordes people and any vncleannes of the flesh did separate for a season the Iewes themselues from approaching neere to the Congregation or Tabernacle of God but neither of these is excommunication The straÌ„gers which were not yet admitted could not be eiected the naturall weakenes vncleannes of the bodie as leprosie pollution of feede touching of the dead and such like are no iust causes of excommunication but rather remembrances of our corruption For greater sinnes committed if they could be prooued God by his law appointed corporal punishments for wrongs he required recompence for smaller matters he accepted sacrifices of confession and repentance Other censuring in Moses I reade none commanded This phrase He shalbe cut off from the mids of his people so much vsed in the law seemeth to some men to expresse a kind of excommunication Anathematization from the people of God but they must pardon me if I beleeue it not vntill I see it prooued by the Scriptures The Rabbins write many things touching the traditions and customs of later times but what Moses ordained or intended by this speach I looke for proofes out of Moses himselfe and not out of Rabbins And long wee shal not neede to search the places are so often euident In the 18. of Leuiticus God threatning incest adulterie Sodomitrie buggarie and offering of children vnto Molech concludeth Whosoeuer shal commit any of these abominatioÌ„s the persons that do so shalbe cut off from among their people Whereby God meaneth they shall die the death as is expressed in the 20. of Leuiticus in the very same sins also that if man spare such and leaue them vnpunished God himselfe from heauen by his dreadfull iudgements will roote them and theirs out of the earth Whosoeuer shal giue his children vnto Molech he shall die the death the people of the land shal stone him to death And I will set my face against that man and cut him off from among his people And if the people of the lande doe hide their eyes and wincke at that man and kill him not then wil I set my face against that man and his familie and cut him off So for incest They shall be saieth God cut off in the sight of their people that is openly put to death And likewise for any wilfull breach of Gods law The person that doeth presumptuously the same blasphemeth the Lorde therefore shall he be cut off from among his people or suffer death for when this speach is referred to the Magistrate execution is enioyned and such malefactors must be cut off from the earth by the losse of their liues but when it is referred to God it is a commination denounced that he will plague them with violent and hastie destruction and roote out themselues and their posterities and euen their remembrances from the people of God Hereof are euery where examples The sworde shall cutte thee off Let vs cut him off from the land of the liuing and destroy the tree with the fruite that his name may be no more in memorie I will set my face sayth God against that man and make him an example and a prouerbe and will cutte him off from the middest of my people So againe I will come against thee and drawe my sword out of his sheathe and cutte off from thee both the righteous and wicked This signification is euery where occurrent but no where excommunication In Esdras after the returne of y â— people from Babylon I find a separation froÌ„ the Congregation threatned to the disobedient in Nehemias a chasing away of some that maried straÌ„ge wiues but either of these proceeded froÌ„ the magistrate and so neither serueth for y â— ministers of Christs Church The separatioÌ„ in Esdras is ioyned with the forfeiture of al their substance which offended for so we reade is rather an exiling banishing from the countrey then barring from the Temple In Nehemias the curse of Gods law coucurred with the Magistrates power which no Pastour may imitate I reproued them saith he and cursed them smote certaine of them and pulled off their haire tooke an othe of them by God not to commit the like one of the hie priests nephews that married the daughter of Sanballat the Horonite I chased him from me This seazing of their goodes smiting of their bodies separating them from the people and chasing them from the place shew the ciuil vse of the sword in the Princes hand not the spiritual force of the word in the Priests mouth And therfore the one is no president for the other The casting of men out of their synagogues first deuised by the Pharises to serue their prowd aspiring humor for that y e chiefest power of the sword was transiated vnto strangerâ— and the highest digâ—ities remained vnto the Sadduces and not only deuised but sharply pursued by them against our Sauior and his disciples was no spirituall curse but rather a temporall losse of all such honor office priuilege and freedome as the parties had in the Countrie Citie or Synagogue where they liued and a plaine thraldome to prisoning whipping and such other chastising as their Synedrion by their Lawes might inflict Saint Iohns report is that Ioseph of Arimathea was Christs Disciple but secretely for feare of the Iewes and that
Churches In the Gospell he nameth his Apostles The Salt of the earth and Light of the worlde The Scripture which cannot be broken calleth them Gods to whome the word of God came How beautifull are the feete of them saith Paul which bring glad tidings of peace Our eies if it were possible are not too deare for them We owe them not onely honour but euen our selues And to speake vprightly if euery man on earth be measured by the degree of his master and dignitie of his seruice I see no cause why Christs Embassadours and the Stewards and Rulers of Gods houshold should be contemptible in the eyes of their fellow seruants that should obey them and be subiect to them as vnto their spiritual Leaders Teachers and Fathers Is this assertion strange or new in the Church of Christ Esto subiectus Pontifici tuo quasi Parentem animae suspice Be subiect saith Ierome to thy Bishop and reuerence him as the father of thy soule For good cause ought we saith Chrysostome not only to stand in more awe of Priests then of Kings and Princes but also to giue them more honour then our naturall Parents The king saith Austen beareth the Image of God euen as the Bishop doth of Christ. As long then as he holdeth that office he is to be honoured if not for himselfe yet for his order And Ambrose Honor sublimitas Episcopalis nullis poterit comparationibus adaequari The honour and height of a Bishops function can be matched by no comparison the sheep that are committed to Priests or Pastours are truely said to be vnder their Leaders the Gospel determining that the Scholler is not aboue his Master And againe Haec cuncta c. vt ostenderemus nihil esse in hoc seculo excellentius Sacerdotibus nihil sublimius Episcopis reperiri All this to shew that no condition in this world can be found more excellent then a Priests no calling higher then a Bishop If you compare it to the brightnes of Kings or diadems of Princes that is more inferiour to it saieth Ambrose then lead vnto gold yea they haue that power giuen them saith Chrysostom which God would not giue to Angels nor Archangels Iesus Christ saith Cyprian our King Iudge and God euen vnto the day of his death yeelded honor vnto the Priests and Bishops of the Iewes though they retained neither the feare of God nor knowledge of Christ teaching vs lawfully and fully to honour true Priestes by his behauiour vnto false Priests These Fathers in your iudgement doe not meane that externall and ciuil honour should be yeelded to the persons of Teachers and Bishops but spirituall and inward reuerence to bee due to their calling Much lesse doe they meane that contempt and reproch should be requited them for their paynes If wee sticke at titles Christ himselfe calleth them Starres Angels and Gods if wee doubt of their power or honour they haue more power then the Angelles as Chrysostome sayeth and must haue more honour then the Fathers of our flesh If anie like not the conclusion let him reade Chrysostomes probation more at large in the place afore cited As for the distinction of outward or inward honour due to their persons or professions if the men bee good it is superfluous wee must honour both if the men bee badde their vocation must bee honoured though their vices bee condenmed and that honour as I saide before must appeare in heart worde and deede For if one of these faile it is not honour but neglect and contempt which God will reuenge Non te reiecerunt sed me They haue not reiected thee but mee is an ancient verdict of Gods owne giuing Hee that despiseth you in heart worde or deede despiseth mee Honourthy father bindeth the whole man not this or that parte of man and duetie to Parentes and superiours is violated euen with wordes and lookes But godlie Teachers must looke for reward and honour at Gods handes and not from men I knowe it well the worlde shall vse them as it vsed their Master yet doeth not that excuse the neglecters and contemners of them yea rather it is an euident signe hee loueth not God that despiseth his Prophets and reprocheth Christ that dishonoureth his Ministers God is my witnesse I smoothe no mans pride I seeke no mans fauour I wade as sincerely as my simple learning will suffer mee and by that as I finde Christ for biddeth his Disciples all affectation of honour and desire of superioritie and requireth the greatest after his example to serue the lowest so I see no reason why it shoulde grieue any godlie minde to heare a Bishoppe called by that name with which Saint Peter willeth euerie woman to houour her husband For to mee it is strange it shoulde bee a prowde and Antichristian Title in a Pastour which may be giuen to euerie Artisant with duetie and humilitie Howbeit what externall appellation or honour is meete or vnmeete for the Pastours and Fathers of Christes Church I leaue it wholie to the wisedome and consideration of the State who are fit Iudges therefore and not euerie curious head or couetous heart to order the Cleargie at their pleasures With trueth and sobrietie I may affirme this that the first Christian Princes and Emperours to cause religion the more to flourish did what they coulde to make the people honour and reuerence their Bishops permitting them to heare and determine all quarrels and strifes betweene man and man for debts goodes or lands and confirming the iudgements of the Bishops euen in such cases by publike Lawes and by their owne example teaching all men to submit their heads vnder the Bishops hands Place you such a one in the Episcopall seate saith Valentinian to the Synode assembled for the choise of a Bishop of millan to whom we our selues the Rulers of the Empire may sincerely or willingly submit our heads and whose reproofes we may receiue as an wholesome medicine Thou mayest see saith Ambrose the necks of Kings and Princes bowed downe to the Priests knees and kissing the right hands of Priests thinke themselues garded with their prayers To a King saith Chrysostome are bodies committed to a Priest Soules the one hath sensible armor the other spiritual he fighteth against the Barbarians I against Diuels This is the greater soueraigntie therefore the King submitteth his head to the Priests hands Constantine the great by his Lawes gaue leaue that those which would decline the ciuil Magistrates might appeale to the iudgement of their Bishops and commaunded the sentence of the Bishoppes to take place before the sentence of other Iudges as if it had bene pronounced by the Emperour himselfe and to be put in execution by the Presidents and their officers And lest wee shoulde thinke this Lawe reached onely to spirituall things Saint Augustine sheweth in his time with what matters they
Bishops as Antistites Praesules Praesidentes Praepositi Rectores Sacerdotes and such like but of all these Praepositus with Cyprian and Austen is the most vsuall word for a Bishop and hath best warrant from the Scriptures Ob hoc ecclesiae Praepositumpersequitur vt gubernatore sublato atrociui atque violentius circa ecclesiae naufragia grassetur For this cause sayeth Cyprian doeth Christes enemie pursue him that is set ouer the Church that the Gouernour being made away hee may with more violence and furie make hauocke in the shipwrackes of the Church And againe in the same place We may not bee so vnmindefull of the diuine doctrine vt maiora esse furentium scelera quà m Sacerdotum iudicia censeamus as to thinke the wicked enterprises of the desperate to bee of more force then the iudgements of Priestes Shall wee lay aside the power and authoritie of Priestes vt iudicare vâ—lle se dicant de ecclesiae Praeposito extra ecclesiam constituti de indice rei de Sacerdote sacrilegi To let them that are ought of the Church say they will iudge of the Ruler of the Church the guiltie of him that is their Iudge sacrilegious persons of their Priest And else-where what daunger is not to bee feared by offending the Lorde when some of the Priestes not remembring their place neither thinking they haue a Bishop set ouer them chalenge the whole vnto themselues cum contumelia contemptu Praepositi euen with the reproch and contempt of him that is set ouer them And so almost euery where Apostolos id est Episcopos Praepositos Dominus elegit The Lorde himselfe chose the Apostles that is the Bishoppes and ouerseers And againe Episcopo praeposito suo plena humilitate satisfaciat with al humilitie let him satisfie the Bishop being set ouer him Saint Augustine vseth the word in the same manner Their case is farre woorse saith he to whom it is said by the Prophet He shal die in his sins but his blood wil I require at the watchmanâ—hands Ad hoc enim speculatores hoc est populorum Praepositi constituti sunt in ecclesiis vt non parcant obiurgando peccaâ—a For to this ende are watchmen I meane the Pastours of the people placed in the Churches that they should not spare to rebuke sinne Our heauenly master saith he in another place gaue vs warning before hand vt de Praepositis malis plebeÌ„securaÌ„ redderet ne propter illos doctrinae salutaris Cathedra desereretur to make the people secure touching euil ouerseers lest for their sakes the chaire of wholsom doctrine should be forsaken And again Habet ouile Domini Praepositos filios mercenarios Praepositi auteÌ„ qut fily sunt Pastores sunt The Lords folde hath some ouerseers that be children some that be hirelings The ouerseers that be children are Pastors Diuina voce laudatur sub Angeli nomine Praepositus ecclesiae By Christes owne mouth the ouerseer of the Church is praised vnder the name of an Angel Attendit ouis etiam fortis plerumque Praepositum suum The sheep that is strong for the most part marketh his Leader saith in his heart si Praepositus mens sic vâ—uit If my leader so liue why should not I doe that which he doth The old translation of the new Testament hath y e very same vse of the same word Praeposits Mementote PraepositeruÌ„ vestroruÌ„ qui locuti sunt vobis verbum Dom. RemeÌ„ber your Leaders or ouerseers which spake vnto you the word of God And agame Obedite Praepositis vestris ipsi enim peruigilant quasi ratione pro animabus vestris reddituri Obey your ouerseers for they watch ouer your souls as those that shal giue accouÌ„t for them And as the vse of the word is cleere in S. Austen so is this assertion as cleere that excommunication is a Pastorall and Episcopall iudgement and no Laicall or popular action or censure Ipsa quae damnatio nominatur quam facit Episcopale iudicium qua poena in ecclesia nulla maior est potest si Deus voluerit in correptionem saluberrimam cedere Pastoralis tamen necessitas habet ne per plures serpant dira contagia separare ab outbus sanis morbidam That which is called condemnation an effect of the Episcopall iudgement then the which there can be no greater punishment in the Church may if it so please God turne to a most wholsom correction Yet the Pastour must needes separate the diseased sheepe from the sound lest the deadly infection creepe further But what neede wee moe priuate testimonies when the publike Lawes of the Romaine Empire will witnesse as much We charge all Bishops and Priests saieth the Emperour by his authentike constitution that they separate no man from the sacred Communion before they shewe the cause for which the holie Canons will it to be doone If any doe otherwise in remoouing any from the holie Communion hee that is vniustly kept from the Communion let him bee absolued from his excommunication by a superiour Bishop or Priest and restored to the Communion and he that presumed to excommunicate without iust cause let him be put from the Communion by the Bishop vnder whose iurisdiction he is as long as the Superior shall thinke good that he may iustly abide that which hee vniustly offered No man ought remooue an other from the Communion but a Bishop or a Priest and he that vniustly did it was by a superiour and higher Bishop to be put from the Communion for such time as he thought meete Euery priuate man by Saint Austens confession might admonish and reproue yea bind and loose his brother and Theophilact saith Not onely those things which the Priests do loose are loosed but whatsoeuer we being oppressed with iniurie do binde or loose those things are bound loosed also Echman by word of mouth and with griefe of heart might and shoulde detest sinne and reprooue sinners and hee that is afflicted with any wrong hath best right to release the same But this doeth not touch the publike vse of the keyes in Christes Church whereby wicked and impenitent persons are excluded or remooued from the Sacraments vntill they shew themselues sorrowfull for their sinnes and willing to amend their lewd course of life With preaching the word and deliuering the Sacraments neither people nor lay Elders might intermeddle but onely Pastours which had the charge and care of soules committed vnto them To whome then did Paul speake when he said to the Corinthians Remooue that wicked one from among you If he spake to the people he meant they should refraine all societie with that incestuous person and not so much as eate with him if he entended to haue the malefactor remooued from the Lordes Table hee spake to the Prophets and Pastours that had power and charge so to do S. Austen doth often expound it as if
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
places and offices distinguished or digested they tooke an other order then at beginning And why The first regarde the Apostles had was to gaine vnbeleeuers to Christ the second to gouerne such as were gained And these two respects might best be perfourmed by two contrarie courses To encrease the Church the more workemen the better For when the Haruest is great if the Labourers bee fewe the roumes can not be filled To guide the Church the fewer the better except it bee with counsell to aduise For diuerse men haue diuers minds and diuers meanings and in a multitude of Gouernours emulation and dissention are no rare springs Wherefore no maruell though the Apostles tooke besides themselues as many helpers as they coulde to conuert the worlde vnto Christ and yet tooke not vnto themselues as many Rulers as they coulde in euerie place to gouerne the beleeuers By order of nature men must bee gotten together afore they neede bee gouerned and so in the building of the Church the number of Preachers at the first was more requisite then the choice of Gouernours And for that cause Epiphanius second position is verie true That Presbyters and Deacons the one to labour in the worde and dispence the Sacraments the other to releeue the poore and attend to diuine Seruice were euerie where appointed by the Apostles These were sufficient to beginne the Churches and these were fittest to increase the Church And therefore in many places the Apostles left none other but these If you aske who then gouerned the Churches in those beginnings I answere the flocke was both augmented and directed by the Presbyters that laboured in the worde The chiefe gouernement to impose handes and deliuer vnto Satan rested yet in the Apostles who often visited the Churches which they planted and ordained Presbyters as they passed to supplie the wantes of euerie Church The third point in Epiphanius reporte is this that although it be not extant in the Apostles writings that in euerie place where they came at first they left Bishops yet the Scriptures do witnesse that Paul furnished some places with Bishops as Ephesus and Creete with Timothie and Tite Thus farre I see not what you can refell in Epiphanius Perchance you will deride Epiphanius simplicitie that coulde not discerne betwixt an Euangelist and a Bishop for as you maintaine Timothie and Tite were Euangelists and not Bishops and had an extraordinarie and no ordinarie calling You can not charge Epiphanius with ignoraunce in this behalfe but you must doe the like to the eldest and best learned Fathers of the Primitiue Church namely Eusebius Ambrose Chrysostome Ierome Oecumenius Primasius and others which affirme as Epiphanius doth that Timothie was a Bishop ordeined by S. Paul but thereof anon as also whether an Euangelist might bee a Bishop or no which conclusions of yours though they be most feeble and vnsure yet they be lately taken up for Oracles That which may be doubted in Epiphanius is this The cause why Bishops wanted in some places was saith he the lacke of fit men to beare the office It may be some will thinke it strange that amongest so many Prophets Pastours and Teachers as were in most of those Churches which Paul planted not a fit man could be found for the Episcopal function and yet afterward meete men were found for all the Churches in the worlde but as that which Epiphanius saith might be some cause of wanting Bishops at the first so if I be not deceiued there were other causes that mooued the Apostles not straight wayes to place Bishops in euerie Church where they preached which I will specifie when the testimonies of Ambrose and Ierome be throughly perused Ambrose at first sight seemeth somewhat to dissent from Epiphanius in that he thinketh the Churches had both Presbyters and Bishops left them by the Apostles and the Presbyters were placed in an order according to the deserts and worthines of eche man by the Apostles and others that founded the Churches and this rule deliuered that as the first and chiefest Presbyter who was Bishop in name and superiour in calling to the rest failed so the next should succeede in his roume and enioy the Episcopall chaire and power after his departure And when some Presbyters did not answere the expectation which was had of them but scandalized the Church that course of standing in order to succeede was changed and Bishops were chosen by the iudgement and liking of many Priests to cut off vnworthie and offensiue men from the place I could admit this report of Ambrose but that he expresseth not when and by whome this change beganne he saieth Prospiciente Concilio A Council fore seeing or prouiding that not order but merite should create a Bishop but what Council If he meant a Councill of the Apostles which is not expressed but may well bee intended for the wordes stand indifferent to any Councill no testimonie can be weightier for Bishops then this of Ambrose which is brought against them If he meant others after the Apostles deaths what authoritie had they to change the Apostolike gouernment or by their decree to bind the whole world But this I reserue till Ieromes witnesse bee repeated and examined Ierom in his words before cited auoucheth three special things first that til dissentions sprang in the Church Bishops and Presbyters were all one and the Churches were gouerned by the common aduise of Presbyters amongst whom the care of the Church was equally diuided Next that to roote out schismes rising verie fast through the Preachers and Presbyters factions by a decree throughout the whole worlde one of the Presbyters was chosen in euery Church and set ouer the rest and to him the whole care of the Church did euer after appertaine Thirdly that this subiection of the Presbyters vnder the Bishop and maioritie of Bishops aboue Presbyters grewe rather by the custome of the Church then by the trueth of the Lords disposition for they should rule the Church in common These wordes of Ierome may be either verie true according to the time that they be referred vnto or verie false If you so conster Ierome that all the while the Apostles liued Bishops were al one with Presbyters and had no more charge nor power in the Church then Presbyters you make Ierome contradict the Scriptures himselfe the whole aray of all the ancient Fathers and Apostolike Churches that euerwere since Christs time for all these affirme and proue the contrarie But if you so expound Ierom that the Apostles for a time suffred the Presbyters to haue equall power and care in guiding the Church themselues alwayes sitting at the sterne and holding the helue whiles they were present in those parts of the worlde till by the factions and diuisions of so manie gouernors the Churches were almost rent in peeces and thereupon the Apostles forced did set an other order in the Church then was at first and with the good liking of all the
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
and Bishops that they should receiue inuestiture from him So that if any were chosen Bishop by the Clergie and people except he were also approoued inuested by the said king he should not be consecrated Which priuâ—lege to giue Bishoprikes and Abbeys by a ring and a staffe continued in the Romane Emperors more then 300. yeeres after Charles and was restored to Henry the fift 1111. yeeres after Christ by Paschalis the second not afterward wrested froÌ„ him his successors by the bishop of Rome but with extreme treacherie bloodshed and violence As the Emperours of Rome vsed this superioritie in elections of bishops foure hundred yeeres before Charles so the kings of France continually practised the same three hundred yeeres before the Empire came to their handes After Licinius the ninth bishop of Turon in the tenth place Theodorus and Proculus were surrogated by the commandement of Queene Chrodieldis wife to Chlodoueus the first christian King of France The eleuenth was Dinifius who came to the Bishopricke by the election of the said king The twelfth was Ommatius who was ordained by the commandement of king Clodomere one of Chlodouees sonnes At Aruerne foure yeeres after Chlodouees death Theodorike another of his sonnes commaunded Quintianus to be made Bishop there and al the power of the Church to be deliuered vnto him adding hee was cast out of his owne Citie for the zeale and loue hee bare to vs. And the Messengers straite way departing called the Bishops and people together and placed him in the chaire of the Church of Aruerne And when Quintianus was dead Gallus by the kings helpe was substituted in his chaire After whose decease Cato elected by the Clergie and most part of the people bare himselfe for bishop but when king Theodoualdus heard it certaine Bishops were called vnto Mastright and Cautinus ordayned Bishop and directed by the kings commaundement to Aruerne was gladly receiued of the Clergie and Citizens there The same Cato was afterward chosen by the precept of King Chlotharius to the bishopricke of Turon for so the Clergie tolde him non nostra te voluntate expetiuimus sed Regis praeceptione We desired thee not of our owne wils but by the kings commandement which hee refused and thereupon they of Turon suggested another to the King to whom the king replied Praeceperam vt Cato Presbyter illic ordinaretur cur est spreta nostra iussio I commanded that Cato the Presbyter should be ordained Bishop there and why is our commaundement despised They answered We requested him but hee woulde not come And whiles they were with the king Cato himselfe came and besought the king that Cautinus being remooued hee might be placed at Aruerne At which the king smiling hee then secondly requested he might be ordained at Turon which before he had neglected To whom the king saide I first commanded they shoulde consecrate you to that Bishopricke but as I heare you despised the place and therefore you shal be farre enough from it When Pientius bishop of Poicters was dead Austraphius hoped to succeede in his place But king Charibert one of Chlothaâ—ius sonnes turned his minde and Pascentius succeeded by the kings commandement The like precepts of diuers christian kings of France 1000. yeeres before our dayes for the making of Iouinus Domnolus Nonnichius Innocentius Sulpitius Promotus Nicetius Desiderius Gundegisilus Virus Charimeres Fronimius and other bishops of France in sundry churches of that realme he that liketh to see may reade in the storie of Gregorie made Bishop of Turon before Gregorie the first was placed to the See of Rome By which it is euident that other Princes besides the Romane Emperours haue from their first profession of Christianitie not onely ruled the elections of Bishops as they saw cause but appointed such as were meete for the places to be consecrated without depending on the voyces of the people or Clergie And what should hinder christian Princes to take this right into their owne handes from the people since there is no precept in Gods Lawe to binde the church that the people shoulde elect their bishops and consequently the manner of electing them must bee left to the lawes of eche Countrie without expecting the peoples consent Bullinger a man of great reading and iudgement alledging both the examples of the Scriptures and the words of Cyprian which are before repeated at large and also the vse of the primitiue Church in choosing their Bishops cócludeth thus Quanquam ex illis omnino colligere nolim deligendi Episcopiâ—us ad promiscuae plebis suffragia esse reducendum Utrum enim totius ecclesiae comitijs an paucorum suffragijs Episcopum designari melius sit nulla potest certa omnibus praescribi ecclesâ—is constitutio Sunt enim alijs regionibus alia Iura alij ritus instituta Si qui abutuntur iure illo per tyrannidem cogantur in ordinem à sancto Magistratu vel transferatur ab eis ius designandi Ministros Satius est enim eligendi munere seniores aliquot ex regis vel magistratus iussu defungi aduocatis consultisque c. Notwithstanding I woulde not collect by these that the right to chuse a Bishop should be recalled to the voyces of the people Whether it were meeter to haue a bishop appointed by the asseÌ„bly of the whole church or by the suffrages of a few there can bee no certaine rule prescribed to all Churches for diuers Countries haue different Lawes and customes But if any tyrannically abuse their right they may be punished by the godly Magistrate or the right of electing taken from theÌ„ for it were better that some graue men by the Magistrates or the kings commaundement made the election calling to them and consulting with such as know what belongeth to the function of a bishop what is fit for the people and church where he shalbe placed and how to iudge of euerie mans learning and maners Beza that holdeth hard for discipline giueth ouer popular elections as no part of Gods ordinance and confesseth that in Geneua it selfe though their state be popular yet they allow the people no such power The erecting of the Deconship saith he was essential neuer to be abrogated in the church of God And the maner of appointing some for that function in the Church to wit by election was likewise essential but that the whole multitude was called togither gaue their voices that was neither essential nor perpetual for after when experience taught that confusion ambitioÌ„ rising by occasioÌ„ of the multitude increased was to be preuented the Synode of Laodicea being indeed but prouincial yet approued by the sixt Oecumenical council prudently took order by their 13. canon that the electioÌ„ of such as were chosen to the sacred ministery should not be permitted to the multitude or to the people not
as if the whole Church ought not to be acquainted with sacred elections and to allowe them but for that a meane therein is to be obserued the prerogatiue being yeelded to assembly of Pastours and the second place to the liking of the godly magistrate and lastly the people to be certified openly of the whole matter and leane giuen theÌ„ if they haue any reason of dissenting to propose their causes orderly Which course being hitherto religiously and wisely obserued in this City when one Morellius a fanaticall spirite in fauor of the people presumed to reprehend his writing was worthily condemned both in this church and in many Synodes of France The choise of the seuen in the Acts maketh no perpetual nor essential rule for elections in the Church of God The Council of Laodicea did wel and wisely prohibite the people to haue the choise of such as should be called to the sacred ministery The Pastors elect the magistrates consent open report there of is made to the people and if they haue any iust cause to alleage against the parties chosen they must propose and prooue their exceptions and when Morellius woulde haue challenged more interest then this for the people in the election of their Pastours his opinion was condemned both by the censure of Geneua and by the Synodes of France All this is confessed by Master Bezaes owne testimonie Wee differ you thinke in some pointes from the manner of Geneua wee haue great reason so to doe They liue in a popular state we in a kingdome The people there heare the chiefest rule here the Prince and yet there the people are excluded from electing their Pastors If the multitude haue any cause to dislike their allegation is heard and examined by the Pastours and Magistrates but they haue no free power to frustrate the whole by dissenting much lesse to elect whome they like Nowe that our state hath farre better cause to exclude the multitude from electing their Bishops then theirs hath is soone perceiued The people there maintaine their Pastours our Bishops are not chargeable to the Commons but endowed by the liberalitie of Princes without any cost to the multitude Their Pastours are chosen out of the same Citie and their behauiour knowen to al the Inhabitants our Bishops are taken from other places of gouernement and not so much as by name knowen to the people which they shall guide With vs therefore there is no cause why the people should be parties or priuie to the choosing of their Bishops since they be neither troubled with the maintaining of them nor haue any triall or can giue anie testimonic of their liues and conuersations which were the greatest reasons that inclined the Fathers of the Primitiue Church to yeelde so much vnto the people in the choyce of their Bishops And lastly if Princes were not heades of their people and by Gods and mans law trusted with the direction and moderation of all externall and publike gouernement as well in Religion as in policie afore and aboue al others which are two most sufficient reasons to enforce that they ought to be trusted with elections if they please to vndertake that charge whereof they must yeelde an account to God yet the people of this realine at the making of the Law most apparantly submitted and transferred al their right and interest to the Princes Iudgement and wisedome which lawefully they might and wisely they did rather then to endanger the whole common wealth with such tumulets and vproates as the Primitiue Church tasted of and lay the gappe open againe to the factions and corruptions of the vnsettled and vnbrideled multitude Thinke you all corruptions are cut off by reseruing elections of Bishops to Princes Faceions tumultes I hope you will grant are by that means abolished and vtterly extinguished As for briâ—erie howsoeuer ambitious heads and couetous hands may lincke together vnder colour of commendation to deceiue and abuse Princes â—ares yet reason and duetie bindeth mee and all others to thinke and say that Princes persons are of all others farthest from taking money for any such respects The words of Guntchrannus Chlotharius sonne king of France more then a thousand yeeres agoe make me so to suppose of all Christian and godlie Princes who wheÌ„ Remigius bishop of Bourges was dead and many gifts were offred him by some that sought the place gaue them this answere It is not our princely maner to sel Bishopriks for mony neither is it your part to get them with rewardes lest wee bee infamed for filthie gaine and you compared to Simon Magus In meaner persons more iustly may corruption be feared then in Princes who of all others haue least neede and so least cause to set Churches to sale Their abundance their magnificence their conscience are sureties for the freedome of their choice And therfore I see no reason to distrust their elections as likelier to be more corrupt then the peoples It is farre easier for ambition to preuaile with the people then with the Prince And as for the meetnesse of men in learning and life to supplie such places Princes haue both larger scope to choose and better meanes to knowe who are fit then their people for since Bishops are not and for the most part cannot be chosen out of the fame Church or Citie what course can the people take to be assured of their abilitie or integritie whom they neither liue with nor whose doctrine or maners they are any whit acquainted with This difference betwixt our times and the former ages of the Primitiue Church whiles some marke not they crie importunely for the peoples presence and testimonie in the choice of Pastors neuer remembring the people before there were any Christian Magistrates must needes haue greater interest in the election of their Pastours then afterward they could haue and when godlie Princes beganne to intermeddle with Ecclesiasticall matters the peoples testimonie was still required because the parties chosen conuersed alwaies with them euen in their eies and eares whereby they coulde witnesse the behauiour of the electees to be sincere and blamelesse which in our dayes is cleane otherwise by reason the Uniuersities and other places of the Realme traine vp men meete for Episeopall charge and calling and not the same Churches and Cities where they shall gouerue Requiritur in ordinando Sacerdote etiam popâ—li praeseâ—tia vâ—sciant omnes certisint quod qui praestantior est â—â— omni populo qui doctior qui sanctior qui omni virtute emâ—entioâ— ille eligitur ad sacerdotium hoc attestante populo The peoples presence saith Ierome is required in ordaining a Priest or Bishop that all may knowe and bee sure that out of the whole people the better the holier the learneder the higher in al vertue euen he is chosen to the Priesthoode the people witnessing as much for that is it which the Apostle commandeth in the ordaining of a Priest saying hee must
function of Bishops as a thing superfluous or dangerous to the Church of God but she weth how farre the thirst of honour and flame of discord had caried many euen to the disturbance of the whole world and shaking of the Christian profession in sunder His words are Will they depriue me of the chiefe seate which heretofore some wise men haue admired but nowe as I thinke it is the first point of wisedome to decline it Then folow those words which you alleage for which our whole estate is troubled and shaken for which the vttermost parts of the world are in an hart-burning dissentiō that cannot be appeased nor expressed for which we are in danger to be thought to be of men when we are of God and to loose that great and new name The occasions of this speach as may be seene in his life were the horrible tumult that Maximus raised in aspiring to the Bishoprike of Constantinople the inconstancie of Peter bishop of Alerandria who first by letters confirmed him in the place and yet after sent some to ordaine Maximus against him and the generall dislike the Bishops of Egypt and of the West partes had of him though they could not but commend the man because he was placed without their consent Seeing himselfe therefore vndermined and betraied by his familiar friends deserted and forsaken by the Bishop of Alerandria after the death of Miletius Bishop of Antioch murmured and repined against by so many for not expecting their presence and the Bishops readie to warre one with another about his election and ordination he wiselie and stoutlie came into the Councill and said Ye men that are my fellow Pastours of the sacred flocke of Christ it will be a shame and very vnseemlie for you teaching others to be at peace if you be at warre amongst your selues for how shall you perswade them to agree if you varie in your owne opinions I beseech you rather by the blessed Trinitie that you dispose of your matters wiselie and peaceably And if I bee a cause of strife vnto you I am not better then Ionas the Prophet cast me into the Sea and let this troublesome tempest cease from among you I am content to endure any thing for your concord though I be guiltles thrust me out of my throne driue me from the Citie onely embrace you trueth and peace Thus christianlie preferred hee the vnitie of Gods Church before his owne safetie and made more account of quietnes and secrecie then of honour and dignitie At the first rising of this tumult Nazianzene was absent from the Citie and vpon his returne when Maximus and the rest of that faction threatned him with many things he presently and pithilie made that oration to the people whence your wordes are taken Hence you may prooue there were many contentious and ambitious heads in Nazianzens time which in no time before or after did or will want but you can inferre nothing out of these words against the lawfull vse of Episcopall or Metropoliticall moderation and superuision prescribed and limited by the Canons of graue and godly Councils which Nazianzene neither did nor could mislike If you thinke I restraine his meaning examine his words The time was saieth he when a wise man might admire this presidencie but now it is the first point of wisedom in my iudgement to shunne it not because it was then more vnlawfull then before but by reason of the manifold troubles dislikes and dissentions that then oppressed the Church The endes of the earth saieth he are for this in suspicion and warre which hath no eares nor name that is whose cause and remedie are both vnknowen for this we which are of God are in danger saith he to be thought to bee of men and to loose that great and newe name Hee cleerelie confesseth they were of God that is their calling and function was ordained and approoued by God wherefore he willeth them to beware least by their quarelling and contending they occasioned others to suppose they were not of God but of men Doth this place thinke you confute or confirme the vocation of Bishops What more could be sayd for them then that they are of God and not men After this whatsoeuer he saith it toucheth not the vnlawfulnesse of the office but the vnrulinesse of the persons and the vices of men he might traduce without any preiudice to their calling He saieth the name of Bishops was new and wisheth there were no superioritie nor preheminence amongst them but that euery man might be knowen by his vertues The newnesse of the name doeth not so much disgrace the office as the greatnesse of the name doeth commend it Let it bee new so it be great and both of God In what sense Nazianzene calleth the name of Bishop new if he meane the name of Bishop as one of the greatest Patrones of your discipline precisely noteth is not so soone agreed on If he meane a new name as the prophet Esay doeth whē he saith thou shalt bee called by a newe name which the mouth of the Lord shal name or as S. Iohn doeth when he reporteth the wordes of Christ to the Angel of the Church of Pergamus I will giue him a white stone and in the stone a new name written if hee allude I say to either of these places as he may welldoe he could not giue the name of Bishop an higher praise then to call it great and new and that from God If by new you would haue him vnderstand a name lately deuised by men not authorized by God as it seemeth you would you make Nazianzene very forgetful and your selues were scant waking when you made that obseruation in his words nempe Episcopi as though the name of Bishop had bene new in Nazianzenes time for could that name bee new to Nazianzene which the holy Ghost hath so aunciently so often so honourablie mentioned in the Scriptures Read you not this alleaged by Peter out of Dauid Let another take his Bishoprike And againe the holy Ghost hath made you Bishops As also a Bishop must be blamelesse And likewise you are returned to the Shepeherd and Bishop of your soules How could that name be new which is so authentically recorded in the Apostolike writings Haply you will shrinke from that and say the name was newlie theirs because in the Scriptures it is generall to all Presbyters and here it is speciall to Bishops but that is neither true nor any part of Nazianzenes meaning for euen the seuering of chiefe Pastours from Presbyters by the name of bishops was no late nor new deuise in Nazianzenes time That very distinction of names had continued at Alexandria from the death of Marke the Euangelist as Ierome affirmeth In all histories and writers before Nazianzene liued there is no word so common and vsuall to signifie the President and Ruler of the Presbyterie as the name of Bishop and therefore
it could not then be newe Besides Nazianzene reputeth it a wonderfull inconuenience to loose that great and newe name and to bee all one as if they should bee taken not to bee of God Now if the name were new and lately inuented by men the losse thereof were not great yea retaining the name they must be knowen to be of men and not of God which is contrary to Nazianzenes words Wherefore by the great and new name he meaneth the name of Christians grounding his speach on the words of Esay that saith the Church shalbe called by a new name or if he referre it to bishops he speaketh rather in praise of the greatnes theÌ„ in dispraise of the newnes of the name accounteth it to be great new because it was first vsed by y e holy Ghost in y e new Testament He wisheth there were no preheminence nor prioritie amongst Bishops and calleth their superioritie tyrannical Hee wisheth if it were possible that preheminence and prioritie amongst Bishops went not by the mightinesse of their Cities but by the desertes of their vertues not that the first is vulawfull but that the second is farre more commendable O that there were saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. neither prioritie of See nor priuiledge of place tyrannical preheminence that we might be distinguished onely by vertue If this last were possible the former might well be wished out of the Church for then should none but fit and worthie men haue the places of gouernment where otherwise the worst are often highest and rule as impotently as they aspire vnshamefastly This is the summe of Nazianzens speach and what fault to finde with it trulie I know not Happy were the Church of God not if all were equall as you would haue them but if each man had superioritie according to his integritie So should the Church of Christ neuer be beâ—ieged with ambition nor surprised with corruption nor wasted with dissention but the chiefe would circumspectly and wisely leade and the rest would gladly and quietly follow where nowe aspiring and striuing for places of dignitie hath subuerted many not of the meanest but of the highest degree So saieth Nazianzene But now when men are superiour by their Cities and not by their vertues the right hand the left and the midst the higher and the lower seate the precedencie or going cheeke by cheeke hath made many breathes amongst vs to no purpose and cast many into the ditch and made them goates not onely of the inferiour sort but euen of the shepeheards who being masters in Israel knew not this He misliketh not generally the calling of Bishops nor their diuersities of degrees but the falling of some of them into the ditch and becomming goates whiles they pressed ouer eagerly to the higher places otherwise he must first haue condemned himselfe who accepted and retained one of the chiefest seates of honour though after to conserue the peace of the Church he resigned it Lastlie the wishing of a better way if it were possible is no defacing of that which was alreadie setled by reason it cannot be expected that Nazianzenes wish should take place for that all men should be sincerelie regarded and honoured according to their vertues is rather an heauenly then an earthlie condition and sooner to bee wished for then to bee looked for at mens handes yea that course which he wisheth vnlesse the execution might be answerable to his wish would doe more harme then good For it would not quench ambition and contention as some men dreame which are the vices that he complaineth of but rather inflame them whiles euerie man conceiuing well of his owne vertues would make small account of other mens gifts and deserts If to decide the strife you reserue the iudgement thereof to other mens voyces you amend the matter nothing at all for if all men setting aside corrupt and partiall respects would chuse the best to euery place the Church of Christ would soone flourish without any wishing and wish what you will except that be first brought to passe all the rest will doe you no good An equalitie amongst the Pastours must needes slake ambition If you could reduce the Cities Churches and parishes of each common wealth to aiust proportion that one should not exceed another in any thing you might chance with a generall equalitie of the places somewhat to temper ambition but if you leaue any difference in the things you shall soone finde a difference in mens affections Nowe when or how that may bee compassed I leaue you to consider that are so good at deuising I thinke you may sooner vndertake to new build all Cities and Townes to make them equal then suffering them as they are to bring them to a iust and euen proportion If leauing an inequalitie of the places which you must needs you settle a generall equalitie amongst the Pastors and ministers of Christes Church what fresh experience the later ende of the world may teach vs I will not foretell I am sure the meane to preuent schismes and dissentions in the primitiue Church when the graces of Gods spirite were farre more eminent and aboundant then nowe was not to make all equall but to appoint some chiefe to ouersee and moderate the rest That course the Apostolike times imbraced and the Church of Christ euer since preferred as the safest and readiest way to resist confusion and stay contention in the Church of God Ierome saieth Propterea inter duodecim vnus eligitur vt capite constituto schismatis tollatur occasio Amongst the twelue Apostles one was therefore chosen that a chiefe being appointed occasion of dissention might be preuented If the twelue were not likely to agree except there had bene one chiefe amongst them I marueile how you imagine that equalitie woulde keepe all the Pastours of the worlde in peace and vnitie If euerie Presbyterie by Gods ordinaunce must haue a Ruler as your selues auouch least they growe to dissention and confusion howe shall the Bishops of a whole Prouince or kingdome meete conferre and couclude as often as neede requireth without one to call and moderate their assemblies We mislike not that so much as that you giue the Metropolitane dominion and imperie ouer the rest Your Presbyteries haue an other maner of dominion then we giue either to the Diocesans or to Metropolitanes for they determine all matters by discretion which is euen as much or more then Princes haue with vs. As for Bishops and Archbishops I see no such dominion in this Realme allowed them We haue Lawes consisting partly of Synodal constitutions partly of the royall edicts of Princes and by the tenour of them it is prescribed what the Bishop or Metropolitane shall require at eche mans hands not what they list but what the Canons of former Councils and lawes of Christian Princes haue thought meete to be performed by euerie one to the glorie of God and good of his