gt the Theologicns Ss 2g Matty PRINCETON, N. J. Presented by Mr. Samuel Agnew of Philadelphia, Pa. 7h BX 5150 .B6 1842 Bilson, Thomas, 1546 or 7- 1616. The perpetual government of Christ's Church Digitized by the Internet Archive in 2015 with funding from Princeton Theological Seminary Library httos://archive.org/details/perpetualgovernmOObils THE PERPETUAL GOVERNMENT OF Ci his Si CHU Rie: BY THOMAS “BILSON, DD: BISHOP OF WINCHESTER. A NEW EDITION, WITH A BIOGRAPHICAL NOTICE, BY THE REV. ROBERT EDEN, M.A. LATE FELLOW OF CORPUS CHRISTI COLLEGE, OXFORD, OXFORD: AT THE UNIVERSITY PRESS. M.DCCC.XLII. pe . ROPER y OF Adee. PRINCETON % REC. NOV 1880 \ Pi > Y i VAMOUGETCGwKh 4 2 A NY : y i Yryvyvyx. Pel NOTICE OF THE WORK AND AUTHOR. ———ag—_—_—$ HE work which is now reprinted, is a Defence of Episcopacy. Like some other apologies for the same cause, it was occasioned by the controversy of the times in which its author lived. Nonconformity, in the days of Elizabeth, displayed itself in three several and progressive stages. Its earliest manifestation was among those men who having wit- nessed the abominations, and smarted under the cruel- ties of popery, felt impatient at every remnant of a system so odious in their eyes; and clamoured for the removal of every vestment, as well as form, which had been in use among the Romanists; ‘hating even the garment that was spotted,” in their eyes, by its as- sociation with popery. Much forbearance was due and was shewn, to men otherwise exemplary, and to whom the cause of truth owed so large a debt; because their scruples were connected with points certainly not essential to the maintenance of the constitution of the church. The next degree of nonconformity was that which passed the border which separated things dispensable from such as were essential; and both invaded the order, and interrupted the practice of the church. Its advocates would demolish episcopacy, only because the Romish church had acknowledged it ; desiring to erect in its stead a scheme of discipline, which not iv NOTICE OF THE WORK AND AUTHOR. even its founder had contended for as universally necessary, but only as peculiarly fitted to the small state in which he set it up. In its last stage, nonconformity was seen in its rankest form: in a race of fanatical men, who were no longer satisfied with contending tor their right to enjoy a discipline of their own; but were for punish- ing the prince who did not speedily help them to the possession of all the licence which they demanded. It was with the second of these forms that Bilson had to deal. The scheme of church discipline which had originated at Geneva; and which, under the powerful influence of Knox, had taken root in Scot- land, having found its way into England, had unset- tled and threatened to overthrow the episcopal form of ecclesiastical government in this land. In the lengthened and agitating contest which en- sued, the Divine Protector of the church raised up more than one able champion of the truth. In the same day with the author of the “Ecclesiastical Polity” lived Bilson, engaged in the same warfare with that great and good man; and certainly, net inferior to him in the theological erudition which could alone qualify either for his task. The argument for episcopacy, as comprising three grades in the ministerial office, is supported in the work of bishop Bilson by analogy and by testimony. The author finds an analogy in the “fatherly supe- riority” exercised by the patriarchs over their house- holds; as well as in the gradations of the Aaronical priesthood ; which together (as lie argues) exhibited a type of that form of discipline which God would always set up in his church. He, thus, considers NOTICE OF THE WORK AND AUTHOR. v that the episcopal system, and the three distinctions of ministers which it contains, is only the working out and perpetuation of an idea which divine wisdom had, from the first, decided to be the best regimen of the church. The testimony adduced by the author is that of scripture, some popular misinterpretations of which he exposes; and of Christian antiquity, from whose resources he draws very largely. Tuomas Bitson was a native of the city of Win- chester, the year of his birth being A.D. 1547, as may be ascertained by reckoning backwards from the period mentioned in his epitaph; though Fuller says that he was born in 1565; a manifest error, since the year following the last mentioned date is assigned by Wood in his Fasti#, as the time when he took his degree of B.A. While the absurdity involved in adopting Fuller’s date is so great as to decide against his accuracy (for it would make Bilson only one year old at the time of taking his degree), a perfect har- mony in all the succeeding dates will follow from assuming the year which has been assigned as the true time of his birth. Bilson’s> early education was received in Win- chester school; from which he was elected to a fel- lowship of New College in 1565, at the age of eighteen ; but, as Wood informs us that he took the degree of B.A. in 1566°, we must suppose the date of the preceding year to refer not to his election from Winchester, but to the period when he was made a a Part i. col. 171. b He was of German origin, being great-grandson of Arnold Bil- son, a German, whose wife was daughter of a duke of Bavaria. c Fasti, part i. col. 171. vl NOTICE OF THE WORK AND AUTHOR. complete fellow of New College. He would thus have been about sixteen years old, or somewhat more, when he quitted Winchester. After taking the degree of M.A. in 1570, he retraced his steps to Winchester; that place being destined to be the ground on which his career was, principally, to be passed. The ca- pacity in which he returned to Winchester was as master of the school in which he had been nurtured. He became, afterwards, warden of the college, and prebendary of the cathedral of Winchester; but it is uncertain whether he had attained the latter dignity while he was master of the school, or whether it was superadded to the wardenship. Le Neve, in his Fasti’, speaks of him as being “ prebendary of the eighth stall of Winchester, in 1576 ;” but he is pro- bably wrong in calling Bilson at this period 8. T. P. The annalist must have made him a doctor in di- vinity by anticipation; since he did not attain that degree until the year 1580. Bilson was at length elevated to the see of Worcester, being consecrated thereto June 13, 1596; and in the following year was translated to Winchester, and made one of queen Elizabeth's privy counsellors. His death took place in the year 1616. The period at which Bilson lived was one of the most eventful in the history of the English church. His childhood was passed amid the strong contrasts of the reigns of Edward the Sixth and Mary; the transactions of which, memorable as they are in his- tory, could have made but a slight impression upon one so youthful. But he grew up amid scenes less sanguinary, though not less troublous of the peace of =p. 532- NOTICE OF THE WORK AND AUTHOR. Vii the church. He witnessed, in 1564, the beginning of nonconformity ; and the acquirement by that party of the name of Puritans; and, in the following year, objections arising to the vestments and ceremonies of the church, as well as to other points relating to its constitution and discipline. In Scotland, the presby- terian administration, derived from Geneva, had been adopted in 1566, by the general assembly, and was adhered to with tenacity for twenty-six years, until by the diminished power of the court, it succeeded in gaining a legal establishment. The year 1570, which was very nearly the time when Bilson entered into holy orders, was signalized by the controversy between Cartwright and Whitgift, at Cambridge ; when the former, in his capacity as lady Margaret’s professor of divinity, read lectures, in which he pub- licly attacked the government of the church. At a moment so interesting in his own history as that when he entered upon the ministry of the church, Bilson could not be an indifferent spectator of that church, placed as she was, in the attitude of self- defence ; and, we may well suppose, that his mind was now for the first time seriously directed to an examination of the grounds upon which the eccle- siastical order of the church was constructed. The zeal which had been waked up in Bilson’s mind on the subject of church claims, would be rekindled, when in 1573 he saw the English puritans and the Scotch presbyterians proclaiming anew their attach- ment to the discipline (as well as doctrines) of the Genevan church, and pushing their cause on every side, and by all methods. | The same zeal would ex- perience no abatement, when after hearing loud notes of discontent against the ecclesiastical regimen of the vill NOTICE OF THE WORK AND AUTHOR. day, and a clamorous demand for an infusion of presbyterian discipline into the episcopal, he wit- nessed the rise of the dispute between Travers and Hooker in 1585; and, from his peaceful retirement as warden of Winchester college, was the spectator of a contest which issued in the most triumphant vindication of the claims of the chureh, and was the occasion that gave birth to a work that has placed the episcopal church of these realms within an im- pregnable fortress of strength, and its author within an enclosure of immortal fame. The leisure which Bilson enjoyed when he became warden of Winchester, was employed in laying up those stores of sound divinity which were so advan- tageously opened in 1593, the year when the first edition of the following work appeared. His habits were those of laborious study ; and are well described in the following passage of sir John Harrmgton, in his Nuge Antique: “From schoolmaster of Win- chester, he became warden; and having been infi- nitely studious and industrious in poetry, in philoso- phy, in physic, and lastly (which his genius chiefly called him to) in divinity, he became so complete for skill] in languages, for readiness in the fathers, for judgment to make use of his readings, that he was found to be no longer a soldier, but a commander-in- chief in our spiritual warfare ;’—“ especially when he became a bishop,” adds Anthony Wood, “ and carried prelature in his very aspect.” The character which is given to Bilson by the last- named historian, that he was “a deep and profound scholar, exactly read in ecclesiastical authors®,” is amply vindicated in all his works: 1. “The true Dif- ¢ Ant. Wood, Athen. Oxon. vol. ii. col. 169. NOTICE OF THE WORK AND AUTHOR. 1X ference between Christian Subjection and Unchris- tian Rebellion,” which he wrote by the instruction of queen Elizabeth, when she “took on her the protec- tion of the Low Countries against the king of Spain:” 2.“ The full Redemption of Mankind by the Death and Blood of Christ Jesus :” 3. ‘‘ A Survey of Christ’s Sufferings and Descent into Hell.” These treatises, which together with the following work are his chief productions, are, each, an evidence of his deep eru- dition. But, it is in the “ Perpetual Government of Christ’s Church,” that we find the richest produce of his theological learning ; as well as the most import- ant employment of the same. In this book he has established his claim to be considered one of the most learned divines of his own or any period, as well as the author of a powerful defence of episco- pacy. The argument of this work has ever been held to be unanswerable; an opinion, the justice of which is best established by the fact, that none has been found who has attempted to answer it. The estimation in which bishop Bilson was held in his day, (if any proof were needed beyond the re- cital already made of the several steps of his career,) may be known from his having been appointed, with Dr. Miles Smith, bishop of Gloucester, to add the last hand in the translation of the Bible, commanded by king James the First’. At length, after he had gone through many employments, and had lived in continual drudgery as it were, for the public good, he surrendered up his pious soul to God, June 18, 1616; and was buried on the south side of Westminster f Ant. Wood, vol. ii. X NOTICE OF THE WORK AND AUTHOR. Abbey, between the basis of Richard II.’s tomb and that of Edward III., near to the entrance into St. Edmund’s chapel. John Dunbar, a Scot, wrote the folowing epigram® upon him: «Ad Thomam Bilsonum, episcopum Vintoniensem. Castalidum commune decus, dignissime presul, Bilsoni, z2ternis commemorande modis : Quam valide adversus Christi, imperterritus, hostes Bella geras, libri sunt monumenta tui. His hydre fidei quotquot capita alta resurgunt, Tu novus Alcides tot resecare soles.” On his grave-stone is this inscription : “ Memorie sacrum. Hic jacet Thomas Bilson, Wintoniensis nuper episcopus et _serenissimo principi Jacobo Magne Britannie regi potentis- simo a sanctioribus consiliis, quo quum Deo et ecclesie ad annos undeviginti fideliter ab episcopatu deservisset, mor- talitatem, sub certa spe resurrectionis exuit decimo octayo die mensis Juni A.D. 1616. tatis sue 69.” There are extant two English editions of this work; and one Latin version. The first English edition appeared in 1593, when the author was warden of Winchester college. The second English edition was published in 1610: it is an exact reprint of the copy of 1593. In 1611 he published his work in Latin, in order that its use might extend beyond the limits of his own country: besides which, the Latin version con- tains many additions; principally in the way of am- plification of the original expression, and, in one or two instances, extending to a long paragraph: also, & In I ib. Epigr. Lond. 1616. in oct. cent. 2. epigr. iv. p. 42. NOTICE OF THE WORK AND AUTHOR. x1 omissions; not only where the compressed style of the Latin words enabled the author to retrench the English phrase, but in some cases also, where he seems to have wished to soften, or even withdraw, a thought or an expression. These variations of the Latin from the English edition are thus intimated in the title- page of the former: “ Liber ad utilitatem patrie pri- mum Anglice scriptus; nunc demum ab authore Thom. Bilsono episcopo Wintoniensi recognitus, auc- tus, et in publicum ecclesiz bonum Latine redditus.” It will be seen, from the above terms, that the Latin edition claims to be regarded, not merely as a trans- lation of the original into a language which would make it the property of the church at large, but as a revised and enlarged form of the work itself. The Editor has compared every passage translated or referred to by bishop Bilson, with the original authors; and has transcribed them in the notes; marking the references to the editions which he has used within brackets, immediately before the quota- tion. He has also collated the English with the Latin edition; and has inserted in the notes every thing added, omitted, or amplified. R. E. U.N Ga hh a a, : S “y 7 al “s a We i a oy, vy seit eee * ' MUR Se ale als Waa) “ant Thee a yee - LOA i aor y* tu my 1) 8S ey ce eee ean yt t - q y i ‘a ii -oe| 4 : t | ha a hie ' » 6 } ; | i . 4! ' ae ? . > LE ' - é i 4 ; oF > - ¢ * ’ ' |= 4 we a ’ “4 e . ~ y . - * ¢ eo e ‘ : THE PERPETVAL GOVERNEMENT OF CHRISTES CHVRCH. = Wherein are handled ; a < The fatherly superioritie which God first established in the Pa- 4 triarkes for the guiding of his Church, and after con- “t Wee tinued in the Tribe of Leui and the Prophetes ; and lastlie confirmed in the New Testa- ment to the Apostles and their successours : As also the points in question at this day; Touching the Jewish Synedrion : the true kingdome of Christ: the Apostles commission: the Laie Presbyterie: the Distinction of Bishops from Pres- byters, and their succession from the Apostles times and hands : the calling and moderating of Prowinciall Synodes by Pri- mates and Metropolitanes: the allotting of Die- ceses, and the Popular electing of such as must feed and watch the flocke : And diuers other points concerning the Pastorall regiment of the house of God; By THO. BILSON Warden of Winche- ster Colledge: Perused and allowed by publike authoritie. 1.Cor.14. Came the word of God first from you? or did it spread to you alone 2 Iren. lib. 3. ca. 3. We can reckon those that were ordained Bishops by the Apostles in the Churches, and their successours to this present, which neuer taught nor knew any such thing, as these dreame. Imprinted at London by the Deputies of CHRISTOPHER BARKER, Printer to the Queenes most excellent Maiestie. An. Dom. 1593. he A : . i} LY | af ) \ Li 7 - N } ae = cap eee | wy 4 a cm i i @ a ina * a 0 Ongfoey Cee 7 ae Ay + 7 ay , ee - 7) a a. + <= POTENTISSIMO ET PRUDENTISSIMO PRINCIPI JACOBO, DEI GRATIA MAGN BRITANNIZ, FRANCIZ ET HIBERNIE REGI, FIDEI APOSTOLIC DEFENSORI, &c. DOMINO SUO CLEMENTISSIMO.a UM multa sint principum ornamenta, nobilissime et sa- pientissime rex, quibus nominis splendor, populi salus, rei- publice tranquillitas continentur, tum nihil apud omnes bonos illustrius, nihil ipsi Deo acceptius, quam ardens vere pietatis studium et constans ecclesie Christi patrocinium. Ad pro- ferendos imperii fines incumbant, qui suis non contenti latius regnare cupiunt, victoriis ab hostibus reportandis operam dent, qui bellicis tumultibus et miseriis delectantur. Ad ista tamen facti non sunt homines, nec horum gratia rerum pub- licarum moderatores divinitus primum instituti: (non quod illicitum putem Christiano magistratui armis experiri, vel ne- cessarie defensionis, vel recuperandi sui juris causa) sed longe sunt alia, que nos Paulus jubet a regibus expectare, et sub eorum dominatu a Deo votis omnibus exposcere, nempe ut pacatam et quietam vitam agamus cum omni pietate et hones- tate. Hec enim divine bonitati magis similia, humano generi magis salutaria, partibus et laudibus vere regiis magis finitima sunt, quam illa militaris urbium expugnatio, regionum di- reptio, sanguinis effusio, miserorum denique cedes aut servi- tus, que preliorum semper sunt exitus, et furiosam vim a [This dedication is prefixed to the Latin edition of 1611. In the latter part of it is an account of the occasion and argument of the work. Ep.] xvi EPISTOLA DEDICATORIA. Martis nunquam non comitantur. Tam miserandas orbis terre calamitates, in quibus tamen alii vehementer et serio triumphant, serenissima majestas tua sepissime cum animo tuo cogitans, et rectissime perpendens, omnes curas et cogi- tationes tuas ad justitiam, equitatem, clementiam, pacem, pie- tatem contulisti; sic ut bellis per universum regnum tuum sedatis, et armorum strepitu remoto, nihil nisi verum Dei cultum, florentem ecclesiz statum, populi prius dissidentis concordiam, legum optimarum lationem, promptam innocentiz defensionem, celerem malorum depulsionem mediteris. Ad quas preclarissimarum virtutum actiones ita te finxit natura, firmavit industria, divina locupletavit gratia, ut nemo tibi paulisper astiterit, vel disserentem te de causis gravissimis aliquando audiverit, qui non statim te maximis rebus gerendis natum, instructum, comparatum perspexerit. Es enim admi- rabili ingenio, incredibili memoria, excellenti et admodum exquisito judicio: tantam enim legendo et commentando di- vinarum et humanarum rerum peritiam assecutus es, ut non in theologia solum, aut philosophia, sed in omni doctrinarum genere vera facillime videas, falsa coarguas acutissime. Nihil opus erit regii generis et sanguinis tui derivatam ab ultima antiquitate claritatem proferre, quam onines norunt; nec egre- giam ex tempore dicendi facultatem, quam nemo, qui te con- venit, non agnoscit, meminisse; comitatem, placabilitatem, temperantiam, patientiam, mansuetudinem, misericordiam, bonitatem, beneficentiam, solertiam, sapientiam, ceterasque dotes Christiano et pectore, et principe dignissimas nullas zecenseo, quas tamen in sacra majestate tua et plane intuentur omnes, et summe admirantur: mihi, quippe episcopo, memo- randa sunt potius sincere pietatis in te professio, erudita veri- tatis per te tum voce, tum scriptis propugnatio, solicita pacis ecclesie conservatio, ne vel erroribus implicetur, vel im partes distrahatur ; munifice et academiis et episcopis facte dona- tiones, illis stipendia lectorum theologicorum augendo, hiis in primo cujusque ingressu vacuitatum, ut appellant, proventus et vectigalia relaxando; inopum vi oppressorum, vel fraude circumyentorum, commiseratio, et in integrum restitutio ; qui- bus muneribus frequentissime et libentissime fungendo gratis- simum Deo prestas obsequium, immortale decus tuo nomini EPISTOLA DEDICATORIA. Xvil comparasti; doctissimi, justissimi et religiosissimi principis exemplum apud animos tuorum testatum, et hominum me- morie sempiterne commendatum relinques. Non temere loquor de rebus incognitis, sepe cum aliis multis interfui, dum hee, que dico, et hiis similia sponte susceperis, laboriose sustinueris, cum maxima laude perfeceris. De tuis hiisce pulcherrimis factis nemo quicquam detrahit, nemo derogat ; preterquam factio Jesuitarum, qui erigendo et ornando idolo suo Romano mirifice dediti et addicti, non humana solum officia, juramenta, imperia, sed etiam divina mandata, insti- tuta, sacramenta, ejus authoritati et voluntati substernunt, modo promovende fidei, aut tutande ecclesie speciem ali- quam possit aut velit pretexere, licet revera pontificie super- biz, superstitionis, aut ayaritiz negotium agatur: tantumque de veritate doctrine apostolic deflexerunt, ut ubi Paulus “ om- nem animam potestatibus supereminentibus subjici” jubeat, Rom. xiii. et recusantibus “‘damnationem,” tanquam “ ordinationi divine resistentibus,” minetur; isti semetipsos et suos omnes episcopos, regulares, et clericos a potestate regum liberent, et de numero subditorum eximant ; nec eo contenti, diaconos omnium post- remos dignitate regibus superiores esse pre se ferant et pre- dicent. Quinimo quo pseudoprophetarum, quos apostolus Judas apertis verbis designat, se probent simillimos, “domina- Ep. Jude tum” pariter atque illi rejiciunt et “‘aspernantur,” et “ dignita-’e" ® tes” (etiam regias) “ conviciis onerant.”” Intacta mansit ab hiis injuriis sacra majestas tua, donec pontificem Romanum tuis se rebus injuriosius admiscentem, et se tanquam Christi vicarium in tuo regno superbissime jactantem, et edicto suo prohiben- tem, ne subditi tui jurisjurandi vinculo fidem tibi suam firma- rent, sacrarum literarum sagittis confixisses. Cujus minime Christianam elationem, et arrogantiam non ferendam, cum refutassent et vulnerassent apologetica tua scripta, mirandum in modum tumultuari ac fremere coeperunt Jesuite, scurras personatos agere, quo liberius omne virus acerbitatis et impu- ritatis suze evomerent, et omni mendaciorum et contumelia- rum genere certarent. Ita scilicet juratos Antichristi satellites decebat ruentem sanctissimi patris sui magnitudinem susti- nere, ut quod veritate non possent, saltem clamore perficerent, et rationum momentis destituti, ad probra et dicteria se con- BILSON. b Johan. xxi. Act. xx. 1 Pet. v. Ambros. de dignitate Sacerdotali, C2. 1 Pet. v. Matt. xx. xviil EPISTOLA DEDICATORIA. verterent. In probationibus certe cum desudarent, fervent eorum maledicta, frigent argumenta. Firmissimum enim monarchie pontificie fundamentum in eo jaciunt, quod Chri- stus Petro dixerit, “ Pasce oves meas,” quasi Christus alteri nemini, nisi Petro, pascendas oves suas commiserit. Quid ergo facient illis Pauli verbis ad presbyteros Ephesinos, ubi ait, ‘Spiritus sanctus vos constituit episcopos ad pascendam ec- clesiam Dei?’ Quomodo vim verborum ipsius Petri declina- bunt, ad omnes presbyteros hoc modo scribentis : ‘‘ Presbyteros qui inter vos sunt, adhortor ego compresbyter, pascite gregem qui penes vos est, ejus inspectioni vacantes, non coacte, sed libenter ?”’ “ Tllas enim oves” (de quibus Christus locutus est) “non solum tunc beatus suscepit Petrus, sed et nobiscum eas suscepit, et cum illo eas nos omnes suscepimus,” inquit Ambro- sius. Si igitur ovium pastio sit mundi dominatio, ne multos orbis terrarum dominos nobis excogitarunt Jesuite, sic ut Romanus pontifex, non in Anglia tantum, sed ubique gentium possit otiari. Sed beatis se pascunt insomniis homines male feriati, qui docendi laborem, quem a multis jam seculis recu- savit summus illorum episcopus, ad dominandi libidinem con- verterunt, cujus immensa cupiditate rapitur et inflammatur pontifex, sed qua sibi, ceeterisque tum presbyteris tum apo- stolis interdictum, et novit, et scripsit Petrus. Pascite gregem, inquit, “non ut dominantes in cleros,” id est, in hereditates Dei, “sed qui sitis exemplaria gregis.” Prius etiam audiverat Christum severissime suos discipulos a dominatu prohibentem : “Scitis,” inquit ille, “quod principes gentium dominentur eis, et magnates potestatem in eas exercent; verum inter vos non erit ita; sed quicunque voluerit in vobis primus esse, sit vester servus: sicut Filius hominis non venit ut sibi ministretur, sed ut ministret.” Qui igitur Christo magis resistere et repugnare posset Romanus pontifex, quam ut pastoris operam in verbi divini pabulo prebendo toties Petro commendatam prorsus fastidiat ac rejiciat, et dominationem a Filio Dei suis discipulis expresse vetitam, et 1psis apostolis exquisite denegatam, mani- bus pedibusque assequi conetur. Hanc enim imperandi potestatem tam misere cupit, ut nihil aliud dies noctesque struat et moliatur; tam longe lateque diffundit, ut nullus orbis angulus ab ejus ambitione sit vacuus; tam insolenter EPISTOLA DEDICATORIA. xix gerit et administrat, ut insidiis, sicis, venenis, perjuriis, pari- cidiis, servi in dominos, propinqui in consanguineos, liberi in parentes, subditi in principes, ruptis omnibus divini juris et humane societatis repagulis, ab ejus emissariis excitentur, instruantur, armentur. Immanes ac barbare temporum su- periorum omittantur tragedie per Romanos pontifices conflate contra Henricum quartum, Fridericum primum, Philippum Suevum, Fridericum secundum, Ludovicum Bavarum, im- peratores: similiter adversus Philippum pulchrum, et Ludo- vicum duodecimum, Gallie reges; acJohannem Anglie regem; quarum plene sunt histori, annales refertissimi, nemini me- diocriter docto latentes, tibi autem, doctissime princeps, in literarum studiis diu multumque versato optime cogniti; illas, inquam, tanquam veteres transeamus. Nostra memoria, quas cedes ac strages edidit sanctum illud fcedus, uti vocant, Tri- denti initum, ut ecclesiam ab heresibus vendicarent; sed verlus sanguinarium, ut omnes sincere pietatis cultores per Europam universam radicitus extirparent? Locuples hujus rei testis est Parisiensis illa Laniena, ubi viri nobiles cum conjugibus et liberis ad nuptias Navarreni principis invitati, ac alii senes, juvenes, pueri, foemine, virgines, infantes uno tempore, nocte intempesta, in cubiculis et lectis ad decem millia mactati sunt. Nec minore crudelitate et rabie sevitum est in reliquis Galliz civitatibus, donec numerus occisorum religionis ergo, paucis diebus supra triginta millia crevisset. Hance scilicet ecclesie regende rationem pontifex Romanus a Christo derivat, et qui animam pro ovibus debuit ponere, si bonus esset pastor, infinitis ovibus animas eripit, et orbem Christianum sanguine replet, ne lupum esse satis non con- staret. Sed regum majestatem saltem reveretur, et a cede principum imaginem et vicem Dei gerentium in terris manus abstinet. Ita videlicet, qui percussores regum effert laudibus, et Jesuitas in principum perniciem clanculum conjurantes, si meritas impietatis sue poenas pendant, ut martyres in celo locat, et quibus Deus gehennam minatur, eisdem ipse donat paradisum, quo ceteri ad similia facinora promptius accende- rentur. Imo docent audacter Jesuite, et palam jam profiten- tur, non modo cuiyis licitum esse principes a papa semel ex- communicatos et imperio abdicatos occidere, (quorum utrum- XX EPISTOLA DEDICATORIA. que confidentissime sibi sumit Romanus pontifex) sed magnam eo nomine gratiam inire apud Deum interfectores eorum, et martyrum gloriam reportare. Quibus illecebris capti, et quasi laqueis irretiti prophani quidam nebulones, omni pietatis et officii abjecto sensu, omni mortis contempto metu, in sacro- sanctas regum personas, legibus humanis et divinis adversus omnem violentiam munitas, clarissima luce perditissime gras- santur. Sic Henricum tertium, Galli regem, nihil de sce- lere suspicantem, Jacobus Clement Monachus Jacobinus anno 1589, (re prius cum Jesuitis quibusdam communicata) longo per intestina cultro adacto, vita privavit. Similiter etiam suc- cessorem ejus Henricum quartum, Navarre pariter ac Gallie regem, curru quadrigarum per mediam plateam delatum Franciscus Ravillac, anno 1610, pugionem in precordiis regis altissime defigens, geminato vulnere trucidayit. Elizabethe nuper Anglie regine, post emissum Rome fulmen ponti- ficlum, quot sicarii, venefici, percussores, insidiatores, san- guinem et vitam petebant; et tanquam si hee domestica dis- crimina satis non fuissent, Hispani feederis Tridentini columne, si non architecti, classem invictam (sic enim predicabant) adornantes, celumque captivum, et mundi ruinam anno fatali (ut illi credebant) 1588, secum yehentes, spolia subacte jam Anglie nocturnis insomniis, et diurnis sermonibus inter se partiti, perfectum et plenum triumphum sibi spondebant, donec celestem pontificem, ipsum Dei Filium, ac verum mundi Dominum a partibus innocentis regine stantem senserunt, et octoginta maximis navibus amissis, partim pulsu tormentorum fractis et submersis, partim captis, plurimis etiam impetu ven- torum ad scopulos Hibernicos allisis, relique magna cum clade, majore tamen cum ignominia fugientes, Deo gloriam, hostibus victoriam reliquerunt. Sed omnia omnium scelera longe superat horrendum illud exitium, quod anno 1605, sa- cratissime majestati tue, lectissime regine tue, nobilissimo principi, Henrico filio tuo, cunctisque proceribus, episcopis, judicibus, equitibus, civibus, ac reliquis ad publica regni comitia vocatis paraverant Romulide quidam conspirantes; qui triginta sex dolia pulveris nitrosi et sulphurei in cellam quan- dam inferiorem abdiderant, subter solium tuum, et locum, ubi omnes, quos dixi, oportuit convenire ; murumque perfode- EPISTOLA DEDICATORIA. Xxi rant, ut ex occulto per cuniculum subterraneum ignem ac- cenderent, quo pulvis tormentitius minimo momento displosus tabulata, tecta, parietes a fundamentis everteret; et non modo presentes et in superiori camera sedentes omnes regni ordines, flammis cremaret, in frusta discerperet, in auras dispergeret, sed lignis et lapidibus, quorum ingens ibi fuit copia, incredibili fragore et furore quaqua versus dissilienti- bus, totam viciniam cum multis millibus omnis etatis et sexus obrueret. Quam immortales vero gratias Deo debemus et agimus nos omnes, qui pridie, quam haberetur conventus, rem totam patefecit, et cum arma sumerent conjurati, ut sedi- tionem in populo facerent, et ad siccandum pulverem tormen- titium, qui illis in pugna opus esset, animos intenderent, scin- tilla subito exiliens tanto incendio hujus sceleris machinatores afflavit, ut justum Dei judicium adusti agnoscerent, et per- euntes idem supplicium, quod aliis intenderant, ipsi perfer- rent. Hiis machinis et modis crevit et crescit recens ista pontificis Romani monarchia, tantopere per Jesuitas expetita et sustentata; hiis artibus et armis, non Petro in pascendo, sed Romulo in paricidio papa succedit; hiis clavibus non regnum ceelorum peenitentibus aperitur, sed puteus infernalis perduellibus reseratur, quo noyis et inauditis sceleribus orbis scateat Christianus. Sed de hiis alias, Deo favente, plenius dicendi locus erit. Sunt alii, qui nefariam hanc Antichristi superbiam et tyrannidem ab ecclesia Christi detestantes, et quantum possunt amoliri studentes, omnes evangelii ministros pares et zquales esse debere contendant ; ita ut nullam ferant in episcopis et presbyteris gradus discrepantiam, nec aliquam inter verbi dispensatores admittant differentiam, aut eminen- tiam, nisi forsan ad breve tempus, idque ex consensu cetero- rum, ac in orbem per singulos presbyteros recurrentem. Et ne pro uno dictatore Romano innumerabiles nobis oppidatim et vicatim reponerent, in singulis parochiis pastori laicos quos- dam presbyteros adjungunt, quibus doctrine dijudicationem, clavium moderationem, morum censuram, electionum potesta- tem, et negotiorum ecclesie summam committunt: et hanc ecclesie gubernande rationem Judeorum synedrio non dis- similem, ut illi putant, a Christo confirmatam fuisse, et solam apostolicam esse arbitrantur. iis, quoniam fratres sunt, et BILSON. c xxii EPISTOLA DEDICATORIA. nobiscum non de doctrine veritate, sed in discipline varietate dissident, probare et persuadere pacis causa conatus sum, laicis presbyteris nihil esse commune cum synedrio Mosaico, quod judicum et magistratuum in quaque civitate convyentus erat, potestate gladii armatus, ut de causis civilibus decerne- rent, et sontibus pcenas ex prescripto legis infligerent. De- inde laicis Christum neque clavium tractationem, neque ma- nuum impositionem, neque verbi vel sacramentorum dispen- sationem unquam credidisse; nec apostolos magistri vestigiis insistentes pastorale munus aut administrationem laicis imper- tivisse ; multo minus laicos, ut judices, pastoribus prefecisse. Hec a sacris literis valde aliena esse docui, et a scriptis apo- stolicis longe multumque abhorrentia: quin potius Paulum in suis ad Timotheum et Titum Epistolis, episcopalis officii vires et limites exarasse, et ejus gubernationis, quam apostoli reliquerunt ecclesie, solidam et veram effigiem expressisse. Quam ab apostolis semel acceptam, et per multas seeculorum tates continuatam ecclesia Christi semper retinuit, et Angli- cana, tuis presidiis et imperiis fulta,in hodiernum usque diem retinet. Et quoniam hic liber plenam continet explicationem et probationem ejus in ecclesia regiminis, quod maturitate judicii tui ceteris prefertur, et authoritate tua recipitur et stabilitur in hoc regno, jure optimo tibi, serenissime rex, dicatur et consecratur, presertim quem sub amplissimi tui nominis auspiciis excudi, et in vulgus emanare voluisti; ut omnes intelligerent, quanta propensione yeteris et purioris ecclesiz memoriam colas ; et quanta solicitudine decus, ordi- nem, et pacem ecclesie Britannice fovendam et augendam susceperis. Deus optimus maximus majestatem tuam ecclesiz sue pro- pugnatorem felicem, expugnatorem Antichristi fatalem, ex- teris et subditis acceptissimum, solis conyiciatoribus Jesuitis formidabilem, regno Britannie quam maxime florentem, om- nibus vite presentis et future donis et divitiis samme affluen- tem diutissime seryet et tueatur. Serenissime Majestatis tue humillimus et obsequentissimus subditus et servus To. Winton. THE CHRISTIAN READER. HAVE been very unwilling, good Christian reader, to enter into these controversies of discipline, that have now some space troubled the church of England. I remembered the words of Abraham to Lot : “ Let there, I pray thee, be no strife Gen. xiii. 8. betwixt thee and me, nor betwixt my men and thine ; for we be brethren ;” and did thereby learn, that all strife betwixt bre- thren was unnatural. I could not forget the saying of our Saviour : “ Peace I leave with you, my peace I give you ;” and John xiv. so collected how “ careful” we should be “ to keep the unity of Boh, a the Spirit in the band of peace.” Profane writers could tell me, «by concord the weakest things grow strong, by discord the mightiest states are overthrown ;” and that made me loath to increase or nourish the dislikes and quarrels that have lately fallen out in this realm, betwixt the professors and teachers of one and the same religion : yet when I saw the peace of God’s church violated by the sharpness of some men’s humours, and their tongues so intemperate that they could not be dis- cerned from open enemies, I thought as in a common danger, not to sit looking till all were on fire, but rather by all means to try what kind of liquor would restinguish this flame. Another reason leading me to this enterprise, was the dis- BILSON, B Q The Epistle charge of my duty to God and her majesty: for finding that some men broached their disciplinary devices under the title of God’s eternal truth, and professed they could no more for- sake the defence thereof than of the Christian faith ; and others defaced and reproached the government of the church here received and established, as unlawful, irreligious, and anti- christian ; (for what lees are so sour, that some hedge wines will not yield’) I was moved in conscience, not to suffer the sacred scriptures to be so violently arrested, and overruled by the summons and censures of their new consistories ; as also to clear this state of that injurious slander, as if, not knowing or neglecting the manifest voice of Christ’s Spirit, we had entertained and preferred the dregs of antichrist’s pride and tyranny. These causes of great and good regard, led me to examine the chief grounds of both disciplines, theirs and ours, and to peruse the proofs and authorities of either part; that by comparing it might appear, which side came nearest to the sincerity of the scriptures, and society of the ancient and un- corrupt church of Christ. The which wholly to propose by way of preface would be exceeding tedious ; shortly to capitu- late, that the reader may know what to look for, will not altogether be superfluous. The main supports of their new devised discipline are, the general equality of all pastors and teachers, and the joining of lay elders with them to make up the presbytery, that shall govern the church. On this foundation they build the power of their consistory, that must admonish and punish all offences, hear and determine all doubts, appease and end all strifes that any way touch the state and welfare of the church. Against these false grounds, I shew the church of God from Adam to Moses, from Moses to Christ, and so downward under patriarchs, prophets, and apostles, hath been always governed by an inequality and superiority of pastors and teachers amongst themselves: and so much the very name and nature of government do enforce; for if amongst equals none may-challenge to rule the rest, there must of necessity be superiors before there can be governors, It was therefore a ridiculous oversight in our new platformers, to the Reader. 3 to settle an ecclesiastical government amongst the pastors and teachers of the church, and yet to banish all superiority from them. Some finding that absurdity, and perceiving confusion of force must follow where all are equal, and no governor en- dured, confess it to be an essential and perpetual part of God’s ordinance, for each presbytery to have a chief amongst them ; and yet, lest they should seem to agnize or admit the ancient and approved manner of the primitive church retained amongst us, which is, to appoint a fit man to govern each diocese, they have framed a running regency, that shall go round to all the presbyters of each place by course, and dure for a week, or some such space, for the device is so new, that they are not yet resolved what time this changeable su- periority shall continue. With this conceit they marvellously please themselves, insomuch that they pronounce this only to be God’s institution, and this overseer or bishop to be apo- stolic ; all others they reject as human; that is, as invented and established by man against the first and authentic order of the Holy Ghost. Thus far we join, that to prevent dissension and avoid con- fusion, there must needs, even by God’s ordinance, be a pre- sident or ruler of every presbytery ; which conclusion, because it is warranted by the grounds of nature, reason, and truth, and hath the example of the church of God before, under, and after the law to confirm it, we accept as irrefutable, and lay it as the groundwork of all that ensueth. But whether this presidentship did in the apostles’ times, and by their appointment, go round by course to all the pastors and teachers of every presbytery, or were by election com- mitted to one chosen as the fittest to supply that place, so long as he discharged his duty without blame, that is a main point in question betwixt us. Into which I may not enter, until we have seen what the apostolic presbyteries were, and of what persons they did consist at the first erecting of the church. Certain late writers, men [otherwise learned and wise*,] greatly misliking in the government of the church the Ro- a [Omitted in the Latin edition or version of 1611.] B 2 4 The Epistle mish kind of monarchy, and on the other side shunning as much popular tumult and anarchy, preferred a middle course betwixt them of aristocracy, thinking the church would then be best guided, when neither one, for danger of tyranny, nor all, for fear of mutiny, did bear the sway, but a num- ber of the gravest and sincerest undertook the managing of all matters incident to the ecclesiastical regiment. And for that there was no possibility in every church and parish to find a full and sufficient company of pastors and teachers, to consider and dispose of all causes occurrent, and the people (as they thought) would the better endure the proceedings and censures of their consistories, if some of themselves were admitted to be judges in those cases as well as the preachers, they compounded their presbyteries partly of pastors and partly of lay elders, whom they named governing presbyters ; and by this means they supposed the government of the Matt. xviii. Lye 1 Tim. v. 17. church would be both permanent and indifferent. To proclaim this as a fresh device of their own, would be somewhat odious, and therefore they sought by all means, as well with examples as authorities, to make it seem ancient for the better accomplishing of their desire ; first, they took hold of the Jewish synedrion, which had lay elders mixed with Levites in every city to determine the people’s causes, and that order being established by Moses, they enforced it as a perpetual pattern for the church of Christ to follow. To that end, they bring the words of our Saviour, “ Tell it the church: if he hear not the church, let him be to thee as an ethnic and publican.” Next, they perused the apostles’ writings, to see what men- tion might be there found of elders and goyernors, and light- ing on this sentence of St. Paul, “ The elders which rule well are worthy of double honour, specially they that labour in the word and doctrine,” they resolutely concluded,there were some elders in the church that governed and yet laboured not in the word and doctrine, and those were lay presbyters. After this place they made no doubt, but lay elders were governors of the church in the apostles’ times ; and so settled their judg- ments in that behalf, that they would hear nothing that might be said to the contrary. to the Reader. 5 Thirdly, because it would be strange that lay elders, every where governing the church under the apostles, no council, story, nor father did ever so much as name them, or re- member them, or so conceive the words and meaning of St. Paul until our age ; they thought it needful to make some show of them in the fathers’ writings, lest, otherwise, plain and simple men should marvel to see a new sort of governors wrenched and forced out of St. Paul’s words, whom the church of Christ in fifteen hundred years never heard of before. And therefore certain doubtful speeches of the fathers were drawn to that intent ; as where they say, “The church at first was go- verned by the common advice of presbyters®,” and, “ The church had her elders, without whose counsel nothing was done®¢ ;”” yea, some of them were so forward and willing to hear of their lay presbyters, that wheresoever any council or father mentioned presbyters, they straightway scored up the place for lay elders. This is the warp and web of the lay presbytery, that hath so enfolded some men’s wits, that they cannot unreave their cogitations from admiring their new found consistories. And indeed the credit of their first devisers did somewhat amuse me, as I think it doth others, till partly inclined for the causes aforesaid, and partly required where I might not refuse, I began more seriously to rip up the whole ; and then I found both the slenderness of the stuff, and looseness of the work, that had deceived so many men’s eyes 4. As first, for the Jewish synedrion ; I saw it might by no means be obtruded on the church of Christ: for the judicial part of Moses’ law being abolished by the death of Christ, as well as the ceremonial, the tribunals of Moses must no more remain than the priesthood doth. Moses’ judges were appointed to execute Moses’ law ; the punishments therefore + Hieron. in Epist. ad Titum, cap. i. [tom. ix. p. 245. ‘Idem est ergo presbyter qui episcopus; et antequam diaboli instinctu, studia in religione fie- rent, et diceretur in populis, ‘Ego sum Pauli, ego Apollo, ego autem Cephe,’ communi presbyterorum concilio, eccle- sia gubernabantur.”’| ¢ Ambrosii Comment. in Epist. ad Tim. i. cap. v. [tom. v. p. 406. “ Nam apud omnes utique gentes honorabilis est senectus. Unde et synagoga, et postea ecclesia seniores habuit quorum sine consilio nihil agebatur in ecclesia.” d Added L. “ totum denique edificium quod tam multos admiratione perculis- set, sua sponte inclinare et ruinam mi- nari video.” 6 The Epistle and judgments of Moses’ law ceasing, as under the gospel there can be no question but they do, all such consistories as Moses erected must needs be therewith ended and deter- mined. Again, they were civil magistrates that Moses placed im every city® to judge the people, and had the sword to punish as the law did limit; Levites being admixed with them to direct them in the doubts and difficulties of the law‘. Such presbyteries if they frame us in every parish without the magistrate’s power and leave, they make a fair entry upon the prince’s sword and sceptre, under the colour of their con- sistories, which I hope they will be well advised before they adventure. Lastly, that lay elders in Moses’ law did meddle with discerning or judging betwixt truth and falsehood, things holy and unholy, persons clean and unclean, or did inter- meddle with the sacrifices and services of the tabernacle, I do not read, but rather the execution and supervision of sacred things and duties belonged to the prophets, priests, and Le- yites. So that lay presbyteries under the gospel can have no agreement with the synedrical courts of Moses, much less any derivement from them ; unless they will tie all Christian kingdoms to the tribunals and judicials of Moses’ law, and give their elders the sword instead of the word, which God hath assigned to princes and not to presbyters. The words of Christ, in Matt. xviii., “ Tell it to the church,” which they urge to that end, if they were spoken of such magistrates as Moses appointed, and to whom the Jews by the prescript of his law were to make their complaints, then pertain they nothing at all to the church of Christ, but were a special direction for those times wherein our Saviour lived, and those persons that were under the law. If they be taken as a perpetual rule to strengthen the judgment of Christ’s church, then touch they no way the synedrions of the Jews, or any other courts established by Moses. Let them choose which they will; neither hurteth us nor helpeth them. The place of St. Paul at a glimpse seemed to make for them; but when I advisedly looked into it, I found the text so little favouring them, that in precise terms it excluded lay e Added L. “in locis opportunis.” f Added L. “ et pro sua peritia reli- quos instruerent,” to the Reader. ii elders as no governors of the church: for the apostle there chargeth, that all presbyters which rule well, should have double honour. His words be plain : “ The presbyters that rule 1 Tim. v. wells,” dutAjjs TysAs G£ovcOwcar, “ let them be thought worthy se of double honour.” Honour in this place is apparently taken for maintenance, as the proofs following do import. ‘Thou shalt ' Tim. v. not muzzle the ox that treadeth out thy corn,” and “ The work- : man is worthy of his wages.” Now by no precept nor example will it ever be proved, that lay presbyters had in the apostles’ times, or should have by the word of God at any time, double honour and maintenance from the church of Christ. Where- fore they must either give all lay elders double maintenance, as St, Paul willeth, which they do not, or shut them clean from these words, which yield double maintenance by God’s law to presbyters that rule well. What the meaning of St. Paul is in this place, though much might be said, and is said of others, which I have omitted, yet to satisfy the reader, I have laid down four several expositions, too long to be here inserted, which I willingly permit to the censure of the wise, whether every one of them be not more consonant to the true intent of St. Paul than theirs is, and as answerable to his words. If Paul in plain words did not disclaim lay elders, as having no right to challenge double maintenance from the church, nor other places contradict them, yet were there no reason upon the needless and jointless construction of this one sen- tence to receive them; for by what logic prove they out of this place, there were some presbyters that governed well, and laboured not at all in the word? pddiora, which is as much as specially or chiefly, doth distinguish (as they think) the one sort from the other by a superior degree : doth it not distinguish as well things as persons? and note so well divers respects as divers subjects? for example, if we should say”, Magistrates that govern well are worthy of double honour, specially they that hear the complaints of the poor ; were he not very fanciful that would hence conclude, there are ergo & Added L. “ quod si duplici honore h Thus L. “ Quid istis locutionibus privandi sunt, etiam a gubernaculis ec- _usitatius ?” clesie repellendi sunt.” 8 The Epistle two sorts of magistrates, one that governeth well, another that heareth the complaints of the poor? Again, out of these speeches: Counsellors that be wise are acceptable to their princes, specially such as are faithful ; Workmen are rewarded for their skill, but specially for their pains ; Pastors that be virtuous are to be wished for, but specially if they be learned : will any sober man infer, that fidelity and wisdom, skill and industry, learning and virtue, do not meet in one subject, be- cause specially goeth between them? Nothing is more common, than by this kind of speech to note as well two divers quali- ties in one man, as two sundry sorts of men: yea, thereby to prefer a part before the general comprising that part. As, Teachers are to be liked for their learning, specially for their knowledge in the scriptures; Good men are to be loved for their virtues, specially if they be liberal. In these speeches, they will say, the persons be diverse as well as the things ; for some counsellors be wise that be not faithful, some workmen expert that be not painful, some pas- tors learned that be not virtuous. That proveth true, not by any force of these speeches, but by the defect of the persons that want fidelity, industry, and integrity: for the words rather imply that both parts should be, and therefore may be, found in one man before he deserveth this adjection of specially’. As a counsellor must be wise, and specially faith- ful, before he can be acceptable to his prince; a workman must be painful, as well as skilful, before he deserve his wages; a pastor must not only be honest, but also able to dis- charge his duty, before he should be greatly esteemed: and so by St. Paul’s words they may conclude, a presbyter must not only govern well, but also labour in the word, before he may be counted to be specially or most worthy of double honour* ; other collection out of the apostle’s words they can make none. And that shall we soon find, if we resolve the apostle’s words in such sort as the nature of the Greek tongue per- ‘mitteth us. The words stand precisely thus: Of xaAGs zpoe- i Thus L. “ priusquam summis affi- pastorem dignum laudatumque perfi- ciatur aut laudibus aut premiis.” cere 3” k Added L. “ et has utrasque virtutes to the Reader. 9 otares mpecBirepo, “ Presbyters governing well, let them be counted worthy of double honour ;” pddtora of komGvTEs Ev Adyw, “ specially labouring in the word anddoctrine.” 'The participles, as every mean scholar knoweth, may be resolved not only by the relative and his verb, but by many other parts of speech and their verbs; which oftentimes express the sense better than the relative. As Body ddoGrta od pysdcess, “ Thou shalt not muzzle thine ox treading out thy corn,” that is, “ whiles ' he treadeth out thy corn,” for after thou art not prohibited to muzzle him. So in the sentence which we speak of, “‘ Presby- ters governing well are worthy of double honour ;” well govern- ing is the cause of double honour, neither is double honour due to presbyters, but with this condition, if they govern well. Then resolve the apostle’s words either with a causal or con- ditional adjunction, which is plainly the speaker’s intent, and we shall see how little they make for two sorts of presbyters. « Presbyters, if they rule well, are worthy of double honour, specially if they labour in the word :” or, ‘“ Presbyters for rul- ing well are worthy of double honour, specially for labouring ‘in the word.” Here are not two sorts of elders, (as they conceive,) the one to govern, the other to teach ; but two duties of each presbyter ; namely, to teach and govern before he can be most worthy of double honour. Their own rules confirm the same. ‘Those whom they call teachers or doctors, must they not labour in the word? ‘There can be no doubt they must. Are they then most worthy, or so worthy as pastors be of double honour, who not only labour in the word, but also watch and attend the flock to rule it well? I trust not. Then pastors are most worthy, and con- sequently more worthy than doctors, of double honour, be- cause they not only watch to govern well, but also labour in the word. If any man strive for two sorts of persons to be contained in these words, though there be utterly no reason to force that collection!, we can admit that also, without any mention of lay elders. I have shewed two interpretations, how divers sorts of presbyters may be noted by these words, and neither 1 Thus L. “licet nulla prorsus ne- stolicis verbis evincat, tamen ne nimis cessaria ratio conclusionem illam ex apo- arcte cum illis agere videamur,” 1 Tim. v. Acts xx. 28. 1 Pet. v. 2. 1 Cor. iv. I. Tit. i. 9. 1 Tim. iy. 14. 10 The Epistle of them lay, to which I refer the reader that is willing to see more ; I may not here offer a fresh discourse of things else- where handled. The brief is, presbyters we read, and presbyteries in the apostolic writings, but none lay, that were admitted to govern the church. Presbyters did attend and feed the flock as God’s stewards, and were to exhort with wholesome doctrine, and convince the gainsayers ; and Presbyteries (as themselves urge) did impose hands. These be the duties which the Holy Ghost elsewhere appointeth for the president, and the rest of the presbytery : other than these™ (except this place of which we reason) the scriptures name none; and these be no duties for lay elders, unless they make all parts of pastoral charge common to lay presbyters, and distinguish them only by the place, as if pastors were to oversee and feed the flock in the pulpit, and lay presbyters in the consistory. Which if they do, they allow only words to pastors, and yield to lay presby- ters both pastoral words and deeds ; giving them authority to feed and watch the flock of Christ more particularly and effectually than pastors do, or may by their doctrine. Such labyrinths they leap into, when they seek for those things in the sacred scriptures which were never intended. But were the word of God in this point indifferent, which for aught I yet see is very resolute against them, the general consent of all antiquity, that never so expounded St. Paul’s words, nor ever mentioned any lay presbyters to govern the church, is to me a strong rampire against all these new de- vices. I like not to raise up that discipline from the dead, which hath lain so long buried in silence, which no father ever witnessed, no council ever favoured, no church eyer followed since the apostles’ times till this our age®. I can be forward in things that be good, but not so foolish as to think the church of Christ never knew what belonged to the go- vernment of herself till now of late ; and that the Son of God hath been spoiled of half his kingdom by his own servants and citizens for these fifteen hundred years, without remorse or remembrance of any man that so great wrong was offered him. m Thus L. “nisi quod eos ex hoc n Added L. “In his que Dei gloriam unico Pauli loco Consistoriani querunt provehant, nolim postremus videri, certe excudere,” nolim esse.” to the Reader. 11 Ican yield to much for quietness’ sake ; to this I cannot yield: they must shew me their lay presbytertes in some ancient writer, or else I must plainly avouch their consistories® (as they press them) to be a notorious, if not a pernicious novelty. Jerome, Ambrose, and others are brought to depose, that the first church had her senate and elders, without whose ad- vice nothing was done: but how wrongfully the device of lay elders is fathered on them, I have declared in a special dis- course, I will not here repeat it; only this I say, If any of them affirm that in the primitive or apostolic church lay presbyters® did govern ecclesiastical affairs, I am content to recall all that I have written of this present matter ; if not, it is no great praise nor good policy for them to abuse the names and words of so many learned fathers, to the utter discredit of themselves and their cause in the end. Since then the church of Christ, in and after the apostles’ times, was not governed by lay presbyters, as this new disci- pline pretendeth ; it resteth that we declare by whom both the apostolic church and the primitive after that were directed and ruled ; which I have not failed to perform in many chapters, as far forth as the scriptures do warrant, and the undoubted stories of Christ’s church do lead. In the apostles4 I observe four things needful for the first founding and erecting of the church, though not so for the preserving and maintaining thereof; and four other points that must be perpetual in the church of Christ. The four extraordinary privileges of the apostolic function were: their vocation immediate from Christ, not from men, nor by men ; their commission extending over all the earth, not limited to any place ; their direction infallible, the Holy Ghost guiding them whether they wrote or spake ; and their operation won- derful, as well to convert and confirm believers, as to chastise and revenge disobeyers. Without these things’ the. church could not begin, as is easily perceived ; but it may well con- tinue without them, for now God calleth labourers into his o Added L. “que nobis nostrarum _ tate,” ecclesiarum pacem violando, et omnia qa Thus L. ‘In primis ecclesie ar- tumultibus complendo obtrudunt,” chitectis, nempe apostolis,” Pp Added L. “cum ea, quam isti in r Thus L. “Sine istis magnis et novis consistoriis illis tribuunt, authori- plane divinis dotibus,” 1 Cor. xiy. 12 The Epistle harvest by others, not by himself; pastors take charge of those churches that are already planted, they seek not places where to plant new churches. The scriptures once written serve all ages for instruction of faith, and the miracles then wrought witness the power and truth of the gospel unto the world’s end. Wherefore those things had their necessary force and use to lay the first foundations of the gospel before Christ was known; but the wisdom of God will not have his church still depend on those miraculous means, which serve rather to conquer incredulity than to edify the faithful ; “ signs being” (as the apostle saith) “ not for such as believe, but for such as do not believe.” The other four points of the apostolic delegation, which must have their permanence and perpetuity in the church of Christ, are the dispensing the word, administering the sacra- ments, imposing of hands, and guiding the keys to shut or open the kingdom of heaven. ‘The first two, by reason they be the ordinary means and instruments by which the Spirit of God worketh each man’s salvation, must be general to all pastors and presbyters of Christ’s church ; the other two, by which meet men are called to the ministry of the word, and obstinate persons not only repelled from the society of the saints, but also from the promise and hope of eternal life, respect rather the cleansing and governing of Christ’s church, and therefore no cause they should be committed to the power of every presbyter, as the word and sacraments are: for as there can be no order, but confusion, in a commonwealth where every man ruleth, so would there be no peace, but a pestilent perturbation of all things in the church of Christ, if every presbyter might impose hands, and use the keys at his pleasure’. How the apostles imposed hands, and delivered unto Satan, and who joined with them in those actions, I have handled in places appointed for that purpose, whereby we shall perceive, that though the presbyters of each church had charge of the word and sacraments even in the apostles’ times, yet might they not impose hands, nor use the keys, without the apostles, s Thus L. “atque adeo omnem ecclesiasticam jurisdictionem sibi pro suo arbitratu usurparet.” to the Reader. 13 or such as the apostles departing or dying left to be their sub- stitutes and successors in the churches which they had plant- ed. At Samaria, Philip “preached” and “baptized ;” and albeit Acts viii. 5. he dispensed the word and sacraments, yet could he not impose si hands on them*, but Peter and John came from Jerusalem, and “laid their hands on them, and (so) they received the Holy Actsviii.17. Ghost.” The churches of Lystra, Iconium, and Antioch, were Actsxiv.21. planted before, yet were Paul and Barnabas at their return forced to increase the number of presbyters in each of those places, by imposition of their hands: for so the word ye:poro- Actsxiv.23.- vyoavres signifieth with all Greek divines and stories, as I have sufficiently proved, and not to ordain by election of the people, as some men of late had new framed the text. The churches of Ephesus and Crete were erected by Paul and had their presbyteries, yet could they not create others, but Timothy and Tite were left there to “impose hands,” and: Tim. v. “‘ ordain elders” in every city as occasion required. ae 5. Herein who succeeded the apostles, whether all presbyters equally, or certain chief and chosen men, one in every church and city trusted with the government both of people and presbyters, I have largely debated, and made it plain, as well by the scriptures as by other ancient writers, past all excep- tion, that from the apostles to the first Nicene council, and so along to this our age, there have always been selected some of greater gifts than the residue to succeed in the apostles’ places, to whom it belonged both to moderate the presbyters of each church, and to take the special charge of imposition of hands ; and this thei singularity in succeeding, and su- periority in ordaining, have been observed from the apostles’ times, as the peculiar and substantial marks of episcopal power and calling. I know some late writers vehemently spurn at this; and hardly endure any difference betwixt bishops and presbyters, unless it be by custom and consent of men, but in no case by any order or institution of the apostles, whose opinions, to- gether with the authorities on which they build, I have according to my small skill examined, and find them no way t Thus L. “non tamen imponendi manus, Spiritusque dandi facultatem usurpabat ;” 14 The Epistle able to rebate the full and sound evidence that is for the con- trary: for what more pregnant probation can be required, than that the same power and precepts which Paul gave to Timothy when he had the charge of Ephesus, remained in all the churches throughout the world, to certain special and tried persons authorized by the apostles themselves, and from them derived to their after-comers by a general and perpetual succession in every church and city without conference to enlarge it, or council to decree it; the continuing whereof for three descents the apostles saw with their eyes, confirmed with their hands, and St. John amongst others witnessed with his pen, as an order of ruling the church approved by the express voice of the Son of God. When the original pro- ceeded from the apostles’ mouth, and was observed in all the famous places and churches of Christendom, where the apo- stles taught, and whiles they lived, can any man doubt whether that course of governing the church were apostolic ? for my part, I confess I am neither so wise as to overreach it with policy, nor so wayward as to withstand it with obstinacy. Against so many and clear proofs, as I dare undertake will content even a contentious mind when he readeth them, are pretended two poor places, the one of Ambrose, the other of Jerome: the first ayouching that in the beginning the episcopal prerogative went “by order’”’ before it came by way of “ election unto desert,” the other resolving that “ bi- shops are greater than presbyters, rather by the custom of the church than by the truth of the Lord’s disposition *.” Both these authorities I have thoroughly discussed, and laid u Ambros. in Ep. ad Ephes. cap. iv. [tom. v. p. 355. “ Ideo non per omnia conveniunt scripta apostoli ordinationi qu nunc in ecclesia est, quia hee inter ipsa primordia sunt scripta. Nam et Timotheum presbyterum a se creatum episcopum vocat, quia primum presby- teri episcopi appellabantur; ut, rece- dente uno, sequens ei succederet. De- nique apud /Egyptum presbyteri con- signant, si presens non sit episcopus. Sed quia ceperunt sequentes presbyteri indigni inveniri ad primatus tenendos, immutata est ratio, prospiciente concilio ut non ordo sed meritum crearet epi- scopum, multorum sacerdotum judicio constitutum, ne indignus temere usur- paret, et esset multis scandalum.”’] x Hieron. in Epist. ad Tit. cap. i. [tom. ix. p. 245. ‘*Sicut ergo presby- teri sciunt se ex ecclesie consuetudine ei qui sibi prepositus fuerit esse sub- jectos: ita episcopi noverint se magis consuetndine quam dispositionis Domi- nice veritate, presbyteris esse majores, et in commune debere ecclesiam regere, imitantes Moysen, qui cum haberet in potestate solus presse populo Israel, septuaginta elegit cum quibus populum judicaret.”’] to the Reader. 15 forth the right intent of those fathers, not only by comparison of other writers, but even by their own confession, lest any should think I draw them to a foreign sense besides their true meaning ; for when Jerome and Austin allege the use and custom of the church, for the distinction betwixt bishops and presbyters, if it be understood of the names and “ titles of honour’,” which at first were common to both, and after di- vided ‘by the use of the church’, as Austin expresseth, we can absolutely grant the places without any prejudice to the cause: if it be applied to their power and function in the church; it is most true that Jerome saith, “ presbyters were subject” (an such sort as the primitive church observed) “rather by custom than by the truth of the Lord’s ordi- nance.” For presbyters in the primitive church, as appeareth by Tertullian, Jerome, Posidonius and others, ‘‘ might nei- ther baptize*, preach*, nor administer» the Lord’s supper without the bishop’s leave,” especially in his presence ; which indeed grew rather by custom for the preservation of or- der, than by any rule or commandment of the Lord. y Augustini Epistolarum xix. [edit. Basilee 1541. tom. ii. col. 84. “ Quan- quam enim secundum honorum voca- bula, que jam ecclesie usus obtinuit, episcopatus presbyterio major sit, tamen in multis rebus Augustinus Hieronymo minor est, licet etiam a minore quolibet non sit refugienda vel dedignanda cor- rectio.””] Z Tertullianus de Baptismo. [edit. Lutet. Paris. 1664. cap. xvii. p. 230. “Dandi quidem habet jus summus sa- cerdos, qui est episcopus: dehine pres- byteri et diaconi non tamen sine episcopi auctoritate, propter ecclesia honorem ; quo salvo, salva pax est.’’] Hieronymus adversus Luciferianos. [tom. ii. p. 139. “Ecclesia salus in summi sacerdotis dignitate pendet : cui si non exors quedam et ab omnibus eminens detur potestas, tot in ecclesiis efficientur schismata quot sacerdotes, inde venit, ut sine chrismate et episcopi jussione, neque presbyter, neque dia- conus jus habeant baptizandi.”] Leonis Magni Epistola 1xxxviii. [edit. Lutet. Paris. 1675. tom. ii. p. 633. “Sed neque coram episcopo licet presbyteris in baptisterium introire, nec presente antistite infantem tingere aut By signare; nec pcenitentem sine precep- tione episcopi sui reconciliare, nec eo presente nisi illo jubente, sacramentum corporis et sanguinis Christi conficere, nec eo coram posito populum docere, vel benedicere, aut salutare, nec plebem utique exhortari.”’] a Posidonii de Vita Augustini. [cap. v. col. 828. “ Et eidem presbytero potestatem dedit coram se in ecclesia evangelium predicandi ac frequentissime tractandi, contra usum quidem et consue- tudinem Aphricanarum ecclesiarum.”’] b Concilium Carthaginense ii. cap. g. [tom. ii. col. 1162. edit. Labbei. Lutet. Paris. 1671. ‘‘ Numidius episcopus Massylitanus dixit : In quibusdam locis sunt presbyteri, qui aut ignorantes simpliciter, aut dissimulantes audacter, presente et inconsulto episcopo, com- plurimis in domiciliis agant agenda, quod discipline cognoscit esse sanctitas vestra. Genedius episcopus dixit: Fratris et coepiscopi nostri digne suggestioni respondere non immoremur. Ab uni- versis episcopis dictum est: Quisquis presbyter inconsulto episcopo agenda in quolibet loco voluerit celebrare, ipse honori suo contrarius existit.’’] 16 The Epistle the word of God, “a bishop did nothing which a presbyter might not do, saye imposing of hands to ordain.” That is the only distinction in the scriptures betwixt a bishop and a presbyter, as Jerome’ and Chrysostom? affirm ; other differ- ences, which the church kept many, as to impose hands on the baptized and converted, to reconcile penitents, and such like, were rather peculiar to the bishop for the honour of his calling, than for any necessity of God’s law. If any man urge further out of Jerome, that there was no bishop at all, nor chief ruler over the church and presbytery of each place in the apostles’ times®, | answer him with the resolution of one of the greatest patrons of their new disci- pline, Non ita desipuisse existimandus est, ut somniaret neminem illi ccetui prefuisse': “ Jerome is not to be thought to have been so unwise, as to dream the presbytery had no chief ruler or president.” “It is a perpetual and essential part of God’s ordinance, that in the presbytery one chief in place and dignity should govern each action or meeting’.” And again, Tales episcopos divinitus, et quasi ipsius Christi voce constitutos absit ut unquam simus inficiati®: “ That such bishops” (as were pastors in every city, and chief of their presbyteries) “‘ were appointed from heaven, and as it were by ¢ Hieronymus Evagrio. [t.ii. p. 329. “ Quid enim facit excepta ordinatione episcopus, quod presbyter non faciat ?”’] a Chrysostomi in 1 Ep. ad Tim. [cap. iii.] homil. xi. [edit. Paris. 1636. tom. xii. p. 470. Ov woAd 7d pécoy ad- Tay Kal tay emoKxérev. Kal yap kal avrol didackaArlay cicly avad ed) unlawful and displeasant to God*. emurkdmov Ti mpatréTw TOV avynKdvtoyn eis THY exkAnciav : “ With- out the bishop let no man do anything that pertaineth to the church’.” The ancient councils of Ancyra’, Laodicea*, Arle>, Toledo’, and others, acknowledge the same rule to be Chris- tian and lawful; yea, no council or father did ever attribute any such power to the presbyters, as by number of voices to overrule the bishops in every thing, as our late reformers have devised: rather to retrieve the world to their pleasures, " Canon. Apostol. xxxviii. [Concil. edit. Labbei, t. i. p. 34. Of mpeoBure- pot kal of Sidkovor tvev ywouns TOU emi- oxdmou pndev emiteAcitwoay avTds yap eoT 6 memiaTevmevos Toy Aaby TOU Ku- plov, kal Toy brep Tay Wuxa@y avTay Adyov amaitnOnodpuevos. | x Ignatii Epistol. ad Magnesios. [Ed. Is. Vossius, Lond. 1680. p. 146. “Qomep oby 6 Kupios tvev Tod Martpbs ovdey rroret, ov Sivayat yap, pnol, mo.ety am’ euavTov ovdev, obtw kal tpuels Kye TOU emiaKdrou, pnde mpeoButepos, unde Sidkovos, unde Aainds unde Te pawéecbw duiv etrovyov Tapa Thy exelvou yyeunv’ Td yap ToLwd- Tov Tapdvopov, Kal Ocov ex Opdr. | y Ignatii Epistol. ad Smyrneos. [p. 197. Mydels xwpls emioxdrou 7) mpac- oeTw TOY aynKdyTwy eis Thy exKAnoiav. | Z Concil. Ancyrani can. xiii. [Concil. edit. Labbei, t. i. col. 1461. Xwpemukd- mous pr ekcivar mpecBuTepous 7) diaxdvous XELPOTOVELY, GAAG re mpeaBuTépous 1d- Aews, xwpls TOU emitpamjvat brd Tov em- oKémov meTX Ypappdtwv, ev érépa ma- poucia. | a Concil. Laodiceni, can. lvi. [t. i. col. 1505. “Ort ov det mpeaButepous mpd THs ;” that is, to be principal members for the guiding and directing of the whole, which without them is maimed and unable to provide for the safety and security of itself. Neither may we think that order-and discipline is needful for the people in God’s church, and needless for the pastors ; that were to guard the feet and leave the head open to a more deadly wound; but rather as the more principal the b*E@eto 6 Ocds ev TH exkAnolg Tos moday ééxovtas Adyov. Basil. in Psalm. Mev dpOadpods, Tovs Bt yAdooas, érepovs xxxiii. 16. [In quosdam Psalmos, hom. de thy Tay XeEIpGv, Kal UAdous Toy Tay ix. t. i. p. 197. edit. Par. 1638.] CHAP. I. OF CHRIST’S CHURCH. 35 part, the more perilous the disease, so the more disordered the pastors, the likelier the people to perish by their dissen- sions. The house cannot stand which the builders subvert ; the harvest is lost where the labourers do rather scatter than gather. If the eye lack light, how dark is the body! if the salt be unsavoury, wherewithal shall the rest be seasoned? The followers cannot go right where the guides go astray ; and forces distracted, be they never so great, are soon de- feated. Discord and disorder in the pastors rent the church in pieces, whereas peace and agreement in the teachers con- firm and establish the minds of the hearers. If they strive that sit at stern, the ship of Christ cannot hold a straight and safe course in the tempests of this world. Order then and discipline, the very nurse and mother of all peace and quiet- | ness, as well in divine as in human societies and assemblies, | though it be not the life or spirit that quickeneth the church, yet doth it fasten and knit the members thereof, as joints and sinews do the parts of our bodies, insomuch that “ the unity Ephes.iv.3. of the Spirit” is not kept (as the apostle noteth) without “the band of peace ;” and where there is dissension nourished, or confusion suffered, no peace can be preserved or expected. Hence we must not frame what kind of regiment we list for the ministers of Christ’s church, but rather observe and mark what manner of external government the Lord hath best liked and allowed in his church, even from the begin- ning. The external regiment of pastors and teachers among themselves and over their flocks, I distinguish from the in- ternal, that God hath by his Spirit and truth in the hearts of the faithful, which cannot be varied, and is not questioned in the church of England. That I acknowledge to be the true kingdom of Christ; whereby he inwardly and effectually worketh in his saints the faith of his truth and feeling of his grace°, according to the purpose of his own will, for the praise of his glory ; in which no earthly creature concurreth or join- eth with him ; yet because he hath left the sound of his word and seal of his sacraments as external means for us to be made partakers of his heavenly graces, there must be fit persons to teach the one and dispense the other, and a power in them to © Added in the Latin, “ et «terne salutis certissimos reddit.” D 2 Matt. vii. 6. Gen. xviii. 19. Gen. ix. 26. 36 THE PERPETUAL GOVERNMENT CHAP. I. admit the worthy and remove the unworthy, lest holy things be defiled, whiles they be “projected to dogs and swine.” Hence riseth the necessity of external government in the church of God, which respecteth the appointing of meet men, and re- pelling of unmeet to be trusted with these heavenly treasures, as also the good using and right dividing of so precious jewels committed to their charge“. What kind of external government God settled in his church even at the first beginning will soon appear, if we consult the scriptures. From Adam to Jacob as the church was con- tained in certain families mentioned by Moses, so was the discipline of the church domestical, and the government pa- ternal: God leaving the father to be teacher and ruler of his household and offspring, and charging the children and their issues to honour with reverence and obedience their fathers delivering and prescribing unto them the true worship of God, agreeable to his will revealed to their fathers. The right and power the father had over his children and household before the law, is expressed in these words: “ I know,” saith God, “that (Abraham) will command his sons and his house after him to keep the way of the Lord ;” which no doubt all the patriarchs that were faithful even from Adam carefully performed, and the children that were religious reverently obeyed: the blessing of God passing by the fathers’ mouth unto the children in reward of their submission, or curse in revenge of their rebellion. So Noah blessed Sem for cover- ing his nakedness, and by that blessing made him heir of the promise ; and cursed Cham for deriding the shame of his father and insulting at it. So likewise Isaac and Jacob trans- mitted the blessing of God to their children and children’s _ children that were dutiful, and pronounced his heavy judg- “ments on their children that were wicked and obstinate. As the patriarchs were prophets to declare to their children the promises and menaces of God, so were they magistrates to rule their families with fatherly coercion, such as God best allowed in the first world to govern his saints. And for that ad Added in the Latin, “qui postea mysteriorum decet, ab iisdem illis a nisi recte et sincere se gesserint in ea quibus in ministerium accepti sunt, functione, ut fideles ceconomos Dei gradu moveantur.” CHAP. I. OF CHRIST’S CHURCH. 37 cause did God comprehend princes under the name of parents in the decalogue of Moses ; and every where in the Old Testa- ment chief men and governors are called fathers ; and to this day by God’s law, princes ought to have the same care and respect of their subjects that fathers have of their children, by reason the first fountain of princely power by God’s allow- ance was fatherly regiment. Neither were the patriarchs only princes within their tents and dwellings, but also priests in the church of God ; God always referring the eldest and chiefest in those generations to serve him with sacrifice and thanksgiving. To which end God did consecrate the firstborn of their family as holy to himself, to be priests in his church, and increased their dignity with this princely pre- rogative, that they should be lords over their brethren, and honoured of their mothers’ children, as succeeding their fa- thers in the government and priesthood, unless they were repelled from that honour by God’s secret counsels or mani- fest judgments, and others named by God himself to sustain that charge. “In Isaac shall thy seed be called,” said God Gen. xxi. to Abraham when he refused Ismael. ‘“ The elder shall serve ¢., the younger,” said God to Rebecca when he preferred Jacob. 23- “Reuben mine eldest son,” said Jacob, “the beginning of Gen. xix. my strength, excelling in dignity, excelling in power: thou** shalt not excel, because thou wentest up to thy father’s bed.” For otherwise this was the blessing due to the elder brother in the first world, and part of his birthright, as well before as Gen. iv. 7. after the flood, which Isaac uttered to Jacob when he took him for his eldest son: “ Be lord over thy brethren, and let Gen. xxvii. thy mother’s children honour thee.” Which privilege of the 7% firstborn God renewed and confirmed in the law of Moses throughout the commonwealth of Israel, that as they were eldest, so should they be chiefest in their fathers’ houses, except their impiety provoked the contrary. This then was the regiment of God’s church from Adam to Sem*: the most ancient was always the most excellent, both in priesthood and civil government in the church of God ; and in his room deceasing, succeeded his eldest son, unless - XXV. e Added L. “ Nohe primogenitum.” Deut. iv. 9. Gen, iv. 26. 2 Pet. ii. 3. 88 THE PERPETUAL GOVERNMENT CHAP. I. he were rejected from it for his wickedness, as Cain was that killed Abel. And to the first patriarchs God gave so long life, that they might witness his truthf by word of mouth unto their children and children’s children that would hear and regard the will of God ; for this precept expressed in the law, “ 'Teach them thy sons, and thy sons’ sons,” was the per- petual charge of all fathers as well before as after the deluge ; and then most needful, when children had no teachers nor governors, save fathers: as whiles the word was yet not written, but the true worship of God was delivered by hand from the father to the son. During which time, as each father that inherited the promise was eldest, so was he chief- est in directing and commanding his offspring that believed, of whom the church then consisted. Adam governed the church nine hundred and thirty years, confirming to all posterity the creation and fall of himself and all mankind with him, and likewise redemption and victory by the promised seed that should come of the woman’. Seth, the son of Adam, assisted his father five hundred years, and taught his children, which were then the church, “to call on the name of the Lord ;” and continued that charge one hun- dred and twelve years after his father’s death. Enosh did did the like to Seth’, and all the heirs of the promise before the flood to their fathers ; God always stirring up the spirits of some excellent men to preach in his church, whiles their fathers yet lived and guided the number of the faithful. So Enoch pleased God", and prophesied in his church three hundred years; first under Adam, and after under Seth, in whose time he was translated. So Noah preached righteous- ness and repentance to the old world, beginning under Enoch the son of Seth, and holding on six descents, until the flood came, the very same year that his grandfather Methusalem died. After whose death, and the drowning of the world, Noah governed the church three hundred and fifty years ; and left the regiment thereof, as also the inheritance of the f Added L. “et rationem colendi h Added L. “‘eumque sincere colerent.” Dei.” iThus L. “eadem divina doctrina & Added Lu. “ quod unicum in tantis Chanan filium suum imbuit.” malis erat solatium.” k Thus L. ‘“ambulavit cum Deo.” CHAP. I. OF CHRIST’S CHURCH. 39 blessing and promise, to Sem his eldest son, that was saved with him in the ark from the waters, and blessed by him. Sem succeeding his father in the covenant of peace, confir- mation of the promise, and dignity of the firstborn, governed the church three hundred and fifty years under his father, and one hundred and fifty-two years after him, even till Abra- ham was dead, Isaac dim, and Jacob fifty years old; and might well for his age, birthright and blessing, be that Mel- chisedec, king of Salem, in Canaan, that “met Abraham re- Heb. vii. 1. turning from the slaughter of his enemies, and blessed him that had the promises! :” for he must be greater than Abraham that blessed Abraham, as the apostle inferreth ; and greater than Abraham could none be, but one that had the same pro- mises which Abraham had, and that before him. Now Noah was dead thirteen years before Abraham entered Canaan ; and Sem, ten ascents before Abraham, inherited the same blessing and promise that Abraham did. During whose life (and he overlived Abraham) none of his offspring could have the honour of the kingdom and priesthood from him, much less could any stranger excel him, or come near him in the dig- nity of his priesthood. For first in his house was the church, God vouchsafing to be called “the God of Sem,” as he was after the God of Gen. ix. 26, Abraham ; and so blessing his tents with righteousness of a faith and heavenly peace, that Noah foreseeing it in spirit, besought God “ to persuade and incline Japheth,” his younger son, “‘ to dwell in the tents of Sem.” Next in his seed was the promised blessing, (the true cause of Abraham’s great- ness,) and that three hundred and sixty years before it was in Abraham; and from him God lineally derived it unto Abraham by that blessing, as from the father both of Christ and of Abraham™. Thirdly, in his person was the preroga- tive of the firstborn to be chief over his brethren, as well in religion as in civil regiment, and consequently to be king and priest in the house of God. Fourthly, by the length of his life he well resembled the true Melchisedec, who by his birth- 1 The diversities of opinions touching Epistola ad Evagrium, tom. iii. fol. 38. Melchisedec, may be read in Hierome, m Thus L. “ ut a patre ad filium.” Gen. xii. 3. 1 Chron. v. 2. 1 Pet. ii. 5. 40 THE PERPETUAL GOVERNMENT OHAP. I. right is king and priest for ever over the sons of God": for he came out of the ark as from another world, no man living that knew his beginning, and he dured more than five hun- dred years, even twelve descents after the flood; and so neither the beginning nor end of his days were known to the heirs of promise. Lastly, successor on earth he left none, by reason Abraham, whom God called from his “ country, kin- dred, and father’s house,” to inherit the promise and blessing next after Sem, and likewise Isaac and Jacob heirs of the same promise with him, sojourned as strangers and peregrines, first in the land of Canaan, (where Sem yet lived, and by force of his birthright and blessing continued a king and priest in his father’s house and city, which was then the church of God,) and after in the land of Egypt, until the departure of Jacob’s posterity thence: amongst whose sons God divided the honours and dignities of Sem, appointing the sceptre and seed to Judah, the priesthood to Levi, the “ birthright to Joseph,” and never conjoined them after in any but in Christ Jesus, the only priest that ever succeeded according to the order of Melchisedec, which far excelled the order of Aaron, that had the kingdom and birthright severed from it. Whosoever Melchisedec was, this was the government of the church so long as Sem lived, which appeared in the person of Melchisedec ; to wit, the father was ruler over his children, and the firstborn over his brethren, as well in piety as in policy ; and this privilege of the eldest brethren to be kings and priests in their father’s house, represented the choice that God made of his saints in Christ his Son, to be “a royal priesthood to offer up spiritual sacrifices acceptable unto himself by Jesus Christ.” From Jacob to Moses, as the number of God’s children increased, so the royal priesthood utterly ceased, and the government of the church was much obscured by the per- petual pilgrimage of Jacob, and bondage of his offspring, till God by Moses wrought their deliverance ; the church in the mean time being guided first by Jacob, then by Joseph, after by the heads and fathers of the twelve tribes, Judah being n Added L. ‘“ jurejurando.” CHAP. II. OF CHRIST’S CHURCH. 41 always the chiefest both in Egypt and Canaan, and his “father’s sons bowing unto him” according to the tenor of Gen. xlix.8. Jacob’s blessing. And so from Adam to Moses we find a continual superiority of the father over his children, and the firstborn above his brethren, approved and established by God himself in the regiment of his church, and not any precept or precedent for equality®. Ola ive yl eee The Levitical and national regiment of the church under the law. HEN it pleased the goodness of God to extend the true knowledge of himself to the whole seed of Jacob, and to bring a people out of Egypt to be his peculiar, he severed from the rest the tribe of Levi, to attend the ark and offer- ings which he commanded, and to teach their brethren the judgments and statutes of their God. For the church being enlarged and spread over the whole nation, the domestical discipline that was before the law, could not so well fit the government of a people as of an household ; and therefore out of twelve tribes God chose one to retain the priesthood, and have the oversight of all holy things, and execution of all sacred service. In which tribe, according to the number and order of the first fathers and families descended from Levi the son of Jacob, God did proportion and establish divers superiorities and dignities as well in answering the sentence of the law to the people, as in serving him at his altar; and those not only of priests above Levites, but of priests above priests, and of Levites among themselves. The first distinction was of priests above Levites ; that is, of Aaron and his sons above the rest of the same tribe: who were restrained from touching or seeing the holy things committed to the priests’ charge, and ministered in the sanc- tuary at the appointment and commandment of the priests. o Added L. “ vel orbiculati regiminis.” 42 THE PERPETUAL GOVERNMENT CHAP. II. Num. iii. 6. «* Bring the tribe of Levi,” saith God to Moses, “and make Q, 10. Num. iv. 27. Num. xvi. g, 10. Num. iii. 24. 30. 35- them stand before Aaron the priest, and they shall minister unto him. Thou shalt give the Levites to Aaron and his sons: they are given him for a gift from among the children of Israel. And Aaron and his sons shalt thou” (number or) “appoint to execute the priest’s officeP, which is theirs.” And where the families of the Levites, derived from Gershon, Kohath and Merari, (the three sons of Levi,) were allotted to certain peculiar offices about the tabernacle, they were all to be directed and commanded by the sons of Aaron that were priests. “At the mouth” (that is, at the word and com- mandment) ‘of Aaron and his sons shall all the service of the sons of Gershon be done, in all their charge, and in all their service.” And so for the sons of Kohath: “ Let Aaron and his sons come and appoint them every man to his office and to his charge.” And likewise for the sons of Merari: “‘ The service of the sons of Merari, in all their service about the tabernacle, shall be under the hand’’ (or appointment) “of Ithamar-the” (second) “son of Aaron the priest.” Yea the Levites might not touch or see the things committed to the priests’ custody.“ When Aaron and his sons have made an end of covering the sanctuary and all the instruments” (thereof ), “ the sons of Kohath shall come to bear it ; but they shall not touch any holy thing, lest they die : and let them not go in to see when the sanctuary is folded up, lest they die.” The preeminence of priests above Levites is often iterated by God’s own mouth; and the murmuring against it re- venged in Korah, the son of Kohath, the Levite, by that dreadful opening of the earth, and swallowing him up and his confederates with all they had, for disdaining that degree in which God had placed him amongst the Levites, as “a small thing,” and “ aspiring to the priest’s office.” Among the Levites were three chief and principal heads named by God himself, of the lineage of the three sons of Levi: Eliasaph for the Gershonites, Elizaphan for the Ko- hathites, and Zuriel for the Merarites. After these were other chief fathers of the Levites that directed and governed the rest of their brethren in all the several charges and p Added L. “ cujus ambitionis expetitique sacerdotii dignas peenas luit.” CHAP. II. OF CHRIST’S CHURCH. 43 courses allotted unto them by David, as appeareth, 1 Chron. Xxill — xxvid, some also were “ officers, judges,” and Chron. “rulers,” as well amongst themselves, as ‘ at large for God’s aa oo business and the king’s ;” some were assessors and coadjutors in the great council of Jerusalem, together with the priests 2 Chron. and princes of the twelve tribes. ae The priests also were of sundry sorts amongst themselves. The first and chiefest dignity belonged to the high priest, who by God’s appointment was “ prince of the princes of Levi ;” Num. iii. and “chief over” the supreme judges in Jerusalem, as well? Gyron. priests as others, “in all matters of the Lord.” ‘The which xix. 1. sovereignty was not given him in respect he was a figure of Christ, but by reason God approved superior and inferior callings in that commonwealth, as the best way to govern his church. Aaron’s priesthood, im approaching nearest unto God, and in entering the second tabernacle within the veil, whither none might come save the high priest alone, figured and shadowed the person of Christ; but by no means Aaron, nor none of his order, did represent the royal and judicial power of Christ. For then should Christ have been a priest after the order of Aaron, as well as of Melchisedec, if Aaron had resembled both his kingdom and priesthood, as Melchi- sedec did. But without all question the sceptre was severed from the tribe of Levi, and given to Judah; wherefore the high priest by his judicial dignity could not foreshew the kingly seat and throne of Christ, and that is manifest by the different execution of his office. The high priest had the seven- ty elders as coassessors with him in the same council, Christ hath none: he with the seventy received hard and doubtful matters by way of appeal from inferior judges ; all matters without exception’ pertain to Christ’s tribunal originally, and not by way of devolution: the high priest had a superior to control him and overrule him, even the lawgiver of Judah that held the sceptre ; but Christ is far from any such subjec- tion. Wherefore the high priest’s superiority to direct and determine in council such doubts as were brought unto him, 4 Added L. “cum a Davide rege in r In the Latin thus, “ omnia dicta, diversos ordines ad varia ministeria per facta, cogitata.” sortes distributi sunt.” 4+ THE PERPETUAL GOVERNMENT CHAP. If. was no figure of the sovereign and princely power that Christ hath in his church, and shall execute at the last day, but rather it was the regiment and external discipline which God then embraced in guiding the church of Israel. And that appeareth by the sequence and coherence of other degrees which accompanied the highest. Next to the high priest, (which for ever should have been Num. xxv. of the line of Eleazar and Phinees,) and as it were a second- ary to him, was the chief of the offspring of Ithamar, another of Aaron’s sons, “under whose hand” and appointment the Num. iv. Gershonites and Merarites (two parts of the Levites) were to do all their service about the tabernacle and temple. These two are joined in the execution of the priest’s office, and are often reckoned together as the chief fathers of the priests, and 1 Chron. are called the “ rulers” (or princes) “ of the sanctuary,” and the “ princes of God,” that is, of things pertaining to the ser- vice of Gods. 1 Chron. Out of their posterity came the twenty-four that were “heads and fathers,” or chief fathers of the priests, amongst whom the lots to serve in the temple by course were divided by king David ; and as they were subject to the two former, Nehem. xii.so had they substitutes “‘ under them,” to supply their places being absent, and assist them being present, and had also the oversight and directing of all such priests and Levites as served in their course. These (though the number continued Nehem. xii. not so certain, by reason of their captivities and decay of their families,) are often called in the Old Testament “ the heads” (or chief) “of the priests,” and every where in the New Matt. ii. 4. Testament, 6 dpxvepeis, “ the principal” or “ chief priests.” avy ae And as within the temple for the service of God there were xxvi. §9- diversities of degrees amongst priests and Levites*, so for the Mase is. preservation of civil right and peace, and execution of Moses’ xiv. 1- luke law, some of the priests and Levites not only were judges and 1. xxii. 2, elders in their own cities which were allowed them to the oe xxi number of forty-eight in the whole, but sat with the elders 1 Chron. of other cities, and were “judges and officers over Israel.” XXxvi. 29. s Added L. “ quamvis Eleazaris filius t Added L. “ dum alii juberent, alii in summo sacerdotio precelleret, Itha- parerent.” maris autem illi secundus existeret.” CHAP. II. OF CHRIST’S CHURCH. 45 Yea many things by God’s law were wholly or chiefly re- served to the knowledge and sentence of the priests, as “leprosy,” “ jealousy,” “ inquisition for murder,” “ false wit- Lev. xiii. 2. ness,” and such like, in which cases the people and elders Num. v. 14. were to consult the priests and take direction from them. ea “'The priests, the sons of Levi,” saith God, “shall come xxi. 5. forth,” (out of the cities where they were placed in every tribe,) “and by their word shall all strife and plague be tried.” Remembering always that doubtful and weighty matters were referred to the council of priests and judges, that sat in the place which the Lord did choose for the ark to rest in. «If there come a matter too hard for thee” (either by reason Deut. xvii. of the weight or doubt thereof) “in judgment, between blood ome and blood, cause and cause, plague and plague, of matters in question within thy gates; thou shalt arise, and go up to the place which the Lord thy God shall choose ; and shalt repair to the priests of the Levites, and unto the judge that shall be in those days, and ask ; and they shall shew thee the sentence of judgment: and thou shalt do according to that, which they of the place which the Lord hath chosen shew thee, and shalt observe to do according to all they inform thee. Thou shalt not decline from the thing which they shall shew thee, neither to the right hand nor to the left. And the man that will do presumptuously in not hearkening unto the priest, (that standeth before the Lord thy God to minister there,) or unto the judge, that man shall die.” 'This council or senate of elders residing at Jerusalem in Jehosaphat’s time, (who no doubt did not infringe, but rather observe the tenor of the law,) consisted of “ Levites,” and of “ priests,” and of the 2 Chron. “heads of the families of Israel,” and had “ Amariah the” oe (high) “ priest chief over them in all matters of the Lord :” and “ Zebediah, a ruler of the house of Judah,” (chief) “ for all the king’s affairs ;” and was a continuance of the seventy elders, which God adjoined unto Moses “to bear the burden Num, xi. of the people with him.” a: From these superior and inferior degrees amongst the priests and Levites under Moses, haply may no necessary consequent be drawn to force the same to be observed in the 1 Chron. Xxvi. 10. Deut. xxi. 15-17. 46 THE PERPETUAL GOVERNMENT CHAP. Il. church of Christ. First, for that the tribe of Levi might not be unguided without manifest confusion, and was not sub- jected to the regiment of any other tribe, but had the same manner of government by her prince, elders, judges, and officers over a thousand, a hundred, fifty, and ten, which other tribes had in that commonwealth. Next, the civil policy of the Jews being contained and expressed in the books of Moses, the judges and rulers of other tribes were to be di- rected and assisted by those that were most expert and skilful in the writings of Moses, (such as the priests and Levites by their profession and function were,) which in Christian king- doms is not so requisite. For the gospel doth not express the manner and form of civil regiment and positive laws as the books of Moses do, but leaveth such things to the care and conscience of the magistrate, so long as their policy doth not cross the rules of piety and charity prescribed in the gospel: and therefore the pastors and preachers of the new testament must not challenge to sit judges in those cases, which the priests and Levites under Moses did and might hear and de- termine. Thirdly, this preeminence grew unto them accord- ing to their families by inheritance and birthright ; the father was chief of his offspring whiles he lived, and after him his eldest son, which is no way imitable in the church of Christ. And though sometimes the father for good respect made the younger the chiefer, as it is written of Shuri, one of the line of Merari, that “ though he were not the eldest, yet his father made him the chief,’ yet the contrary was usually observed, and the privilege of the firstborn might not be changed “ for affection” without just cause. Lastly, the services about the sanctuary and sacrifices (which none might do but Levites) were of divers sorts, and therefore not without great regard were there divers degrees established amongst them, though to serve God even in the least of them was honourable. Now in the church of Christ, the word and sacraments committed to the pastors and ministers have no different services, and so require for the discharge thereof no discrepant offices. Notwithstanding, for the better ordering, overseeing, and containing such in their duties as be called to be the guiders and leaders of God’s people, that they may walk worthy their CHAP, III. OF CHRIST’S CHURCH. 47 yocation without reproach of life, and be found in faith with- out all leaven of false doctrine, the wisdom of God in appoint- ing some amongst the priests and Leyites to guide and govern the rest of their tribe, as well in the ceremonial as judicial part of Moses’ law, is not hastily to be refused, nor lightly to be neglected. For if government be needful amongst them that will live in any society and ayoid disorder, whereof God is no way author, we cannot yet, nor need not seek a fitter or better pattern to follow (as far as the difference of states and persons will permit) than that which God himself allowed and confirmed in the church and commonwealth of Israel. And though the certain form of their ecclesiastical government be neither exactly known in every point, nor precisely to be urged in the church of Christ, by reason of many dissimili- tudes betwixt us and them, yet this is evident, that God ap- pointed the church of Israel to be guided, not by a general equality of the priests and Levites, but by certain superiori- ties among them in eyery calling, and that as well in their conversation as administration; and their seventy elders and supreme council, called their cvvédpior, consisted not of all that were and would be present, but of certain of the “ chiefest,’’ Num. xi. who for their nobility and authority were preferred above the ne se ies rest, and admitted to be of that number. So that the Leviti- cal discipline under Moses doth clearly confirm a diversity of degrees amongst pastors and ministers in the church to be more agreeable to the wisdom of God revealed in his law, than a general equality or parity. (Oi) lp ul Saad Oe The personal and perpetual kingdom of Christ after he took flesh. “Mes external regiment of the church the Lord declined whiles he lived here, and relinquished to others as a thing meeter for the sons of men than for the Son of God. No doubt he was, even then, “ the chief corner stone, elect and Pet. ii. 6. precious, laid in Sion” by God himself; the “ archpastor” over 1 Pet. v. 4. Heb. iii. 1. Tsa. ix. 6. 48 THE PERPETUAL GOVERNMENT CHAP. III. the whole flock, and “ high priest’’ over the house of God ; the prophets foretold “the government should be on his shoulders, and he should order the throne of David with Ephes. v. justice and judgment;” the apostle saith, “ he is” (and then 23. Col. ii. 10. John xiii. 13. Heb. i. 6. Heb. ii. 8. Matt. xii. 20. Matt. xx. 28. John v. 27. [Eph. iii. Io.] [Ps. lxxxiv. II.] was) “the head of his church,’ yea “the head of all power and principality ;” he said of himself to his disciples, “ Ye call me Master and Lord, and ye say well, for so I am ;” “ the angels of God were to worship him when he was brought into the world,” much more the sons of men to be “in subjection under his feet":” but so wonderful was his patience and humility at his first appearing in our flesh, that “a bruised reed he would not break, and smoking flax he would not quench,” yea “no man heard his voice in the streets :” for ‘he came to serve” and not to be served; to suffer for the world that he might save it, and not (as yet) “ to judge the world.” All power then in heaven and earth belonged unto him even when he was conversant with men; but he neither declared nor challenged so much until he was risen from the dead, and in the days of his flesh, as he was a prophet to teach and instruct, a priest to cleanse and sanctify his church, so was he a king to rule and govern the same, save that his “kingdom was not of this world :” and therefore he would not reign in his church with the presence of his body as a man, but with the power of his spirit as the Son of God.” The kingdom then and throne, which he reserved to himself, far passeth the directing and ordering of outward things in the church, which he hath left to others. To the true kingdom of Christ belong the manifold wisdom, might, and mercies of God, shewed on us for our salyation* ; I mean all the “ power, grace, and glory” that God vouch- safeth to bestow on his saints in this life, and keepeth in store for them until the next; so that whatsoever effects of his truth, gifts of his Spirit, and feeling of his promise we pre- sently possess, or hope to have at the hands of God through Christ our Lord, it proceedeth from the strength and favour of this King. By the mightiness of his power, though he sit in heaven, u Added L. “ honorem illi deferentes x Thus in the Latin, “ In electorum et debitam venerationem.” salute patefacta.” CHAP. Ili. OF CHRIST’s CHURCH. 49 we receive that continual protection, help, and deliverance, which we find in all our troubles and adversities. And so we see his arm stretched out for the repressing, scattering, and revenging of our enemies, whose pride and rage he doth so guide and order, that it tendeth only to the trial of such as fear him, and the confusion of their foes. From the riches of his grace come all those heayenly gifts, fruits, and blessings of his Spirit, wherewith the church and every member thereof is furnished and adorned, as namely, the lightening of our minds, softening of our hearts, quenching of our lusts ; the grounding us in faith, mooring us in hope, and rooting us in charity by the love of his truth, obedience of his will, and resemblance of his virtues, “that hath called us out of darkness into his marvellous light.” For “ what have ! Cor. iv. 7. we, that we have not received ?”’ and whence “ cometh every Jamesi. 17. good and perfect gift,” but “ from above ;” even from him “ of John i. 16. whose fulness we all have received ?” From the steadfastness of his promise are derived that peace, joy, and comfort of the Holy Ghost, which the godly feel within them, and whereby they are maintained and pre- served against the day of Christ ; and likewise that crown of righteousness and glory which he will give to all that love his coming, when he shall appear in the clouds to bring eternal life and bliss with him for all the children of God. ‘Till then he must reign to subdue his enemies which now resist, and to fill up the number of his saints which yet are wanting. That judgment which finally rendereth to all flesh according to their works, and eternally dureth without altering or ending, shall be the very close and conclusion of his kingdom, which he shall then “ deliver up to God” his Father, when he hath: Cor. xv. crowned his servants with honour and immortality, and ad-** judged his enemies for their cursed sins’ to perpetual tor- ments. This is the true kingdom of Christ ; and in this effectual, spiritual, and celestial manner he doth and shall govern his church here on earth, and every member thereof, till all his enemies be under his feet. After that general judgment, (sin, death, and hell being utterly conquered, as in himself y Thus L. : “ ob perfidiam et cetera flagitia.” BILSON. E Rom. xi. 33> 34+ Isa. 1. 2. 1 Cor. i. 25. 2 Cor. iii. 3. 1 Cor. iii. 7. Rom. iv.11. Rom. ii. 28. 2 Cor. ii. 16. 1 Cor. i. 23. 50 THE PERPETUAL GOVERNMENT CHAP. III. long ago, so then in all his members,) the administration of his kingdom shall cease’, (all his brethren being brought unto God,) but the fruition shall be everlasting, even as the joys thereof are exceeding above all that we can speak or think. By the manner of his government it is soon understood, that the preeminence of his kingdom is personal, belonging wholly and only to the Son of God ; insomuch that no earthly creature may claim without apparent blasphemy to be lieu- tenant under him, or communicant with him in his royal dignity. ‘ Unsearchable are his judgments, and his ways unattainable. Who knoweth the mind of the Lord? or who was his counsellor?” ‘“ His hand is not shortened that it cannot help.” “ The foolishness and weakness of God is wiser and stronger than men.” And therefore he will have neither partner nor helper?. The outward face of the church, where the good and bad by the word and sacraments are gathered and mixed to- gether, may be called the kingdom of heaven and of Christ ; but we must take heed that we wisely distinguish, even in the word and sacraments, the mighty power of God from the outward service of men. The gospel which saveth “is not written with ink, but with the Spirit of the living God; not in tables of stone, but in the fleshy tables of the heart.” The seed of the word may be carefully cast by us, but it taketh no root, nor beareth fruit unless the Lord prepare the ground. We are “joint workmen” with God in his husbandry, and yet “neither he that planteth nor he that watereth is any- thing, but God that giveth the increase.” Circumcision, though it were “the seal of the righteousness of faith,” yet availed it nothing so long as it was “ outward in the flesh ;” but that is true circumcision which “is in the Spirit, not in the letter, whose praise is of God, and not of men.” The preacher is “the savour of death unto death,” until God lighten and open the heart; and “ Christ crucified,” even when he is “ preached, is a stumblingblock to the Jews, and foolish- ness to the Grecians,” except God give repentance and obe- dience of faith that they may believe and be saved. The z Omitted L. : (“all his brethren being a Added L.: “nec consiliarium, nec brought unto God.”) conscium.” CHAP. III. OF CHRIST’S CHURCH. 51 sacraments are dead elements in our hands, and the word a deadly sound in our mouths without “the Spirit that quick- 2 Cor. iii. 6. eneth.” So that in them both it is no hard matter to dissever the outward signs from the inward graces, and the corporal actions performed by men from the spiritual operations effect- ed by the Holy Ghost, which properly pertain to Christ’s kingdom. I stand somewhat the longer in separating the true king- dom of Christ from the external order and discipline of the church; for that in our times some more zealous than wise, and too much devoted to their own fancies, have promoted their eldership and presbytery to the height of Christ’s sceptre, and make grievous outcries as if the Son of God were spoiled of half his kingdom, because their lay elders are not suffered to sit judges in every parish, together with the pastor and teacher of the place. I dispute not, as yet, whether ever there were any such elders (as they talk of) in the church of Christ from the preaching of our Saviour to this present age, I reserve that to a further inquiry; but though there were such suffered or settled by the apostles in the primitive church, yet were they no part of Christ’s kingdom, which is . proper to his person, and by many degrees excelleth all other governments, for the divine force and grace that are eminent in the spiritual fruits and effects of his kingdom. I do not deny but God hath ordained and established on earth many kinds of external governments: as in spiritual causes, the minister ; in domestical, the master of the family ; and superior to them both, the magistrate: and what is pre- scribed or exacted by any of those that God hath set over us for a quiet, honest, and Christian course of life in this world, according to his word and their charge, he doth ratify and confirm in heaven, accepting the submission, and punishing the rebellion of all that disobey in each degree: but neither prince, pastor, nor parent can search or change the heart, much less can they endue it with any heavenly grace and virtue, or settle it with expectance of life to come. They moderate and direct the outward actions which may be soon dissembled ; further they neither see nor judge: they have not to do with the secret affections of the heart, with the E 2 52 THE PERPETUAL GOVERNMENT CHAP. IV. sacred gifts of the Spirit, the steadfast trust of future glory ; these always belong to the kingdom of Christ and of God, Eph. i. rr. which “ worketh all things after the counsel of his own will, unto the praise of his glory.” Eph. i. 18- Since then this King is “set at the right hand (of God) = in the heavens far above all principality, and power, and might, and dominion, and every name that is named, not in this world only, but also in the world to come ; and all things are subjected under his feet, and he appointed head over all unto the church, which is his body, even the fulness of him that filleth all in all;” and declareth daily from heaven, “what is the riches of his glorious inheritance in the saints, and exceeding greatness of his power toward us which be- lieve, by lightening the eyes of our understanding, and sealing us with the Holy Spirit of promise ;” the watchmen and leaders of his flock, though their service be needful and fruit- ful in his church, and they trusted with the keys and myste- ries of the kingdom of heaven, yet may they not arrogate any part of Christ’s honour or power as incident to their calling or function», but leave all entire and untouched to the Son of God, whose right it is ; much less may the several or synodal assemblies, proceedings, or censures of the supposed presby- tery, be reckoned the half deal of Christ’s most righteous and glorious kingdom. CHAE iV: The synedrical jurisdiction, which some men think our Saviour in the gospel restored and recommended to his church. AS I avouch that Christ reserved to himself the mighty force and heavenly grace of his spiritual kingdom, so am . T out of doubt he left the supervision and moderation of ex- ternal things and actions, which respect the peace, order, and comeliness of his church, to such as he called to be the guiders > Added L. : “ sed nudum tantummodo ministerium et functionem quandam ex- ternam sibi datam agnoscant.” CHAP. Iv. OF CHRIST’S CHURCH. 53 of his flock and stewards of his household. Who they were is not so well agreed on. Some men imagine, Christ did re- infuse the Jewish synedrion, and thence extracted the lay- presbytery, that should govern his church. Their proof they take out of these words: “ If thy brother trespass against thee, Matt. xviii. go and tell him between thee and him alone: if he hear thee, Ie thou hast gained thy brother. If he hear thee not, take yet with thee one or two, that by the mouth of two or three wit- nesses every word may be confirmed. And if he will not vouchsafe to hear them, tell it unto the church: if he refuse to hear the church, let him be to thee as an ethnick and publican.” Hence they collect ; first, that our Saviour spake to the Jews, by reason he said, “let him be to thee as an ethnick and publican,’ whom the Jews and no people else abhorred and shunned ; next, that he prescribed no new nor unknown form of judicial proceeding, but referred them rather to the usual and accustomed manner of their country, then generally received, and every where practised amongst them ; which was by the elders of every place to determine their matters, or else to transmit them unto the sanhedrin or council of Jerusalem, which was the highest court in that common- wealth. Thus far they seem to have some ground to support their opinion : but that our Saviour appointed the like order to take place for ever in his church, I see neither mention of it nor reason for it in the scriptures, and assure myself it can never be proved. For if our Saviour meant to transfer any kind of regiment from the church of the Jews to his own, it is certain he would not choose out the corruptions of time, nor inven- tions of men, but ascend to the original ordinance of God, and thence derive his platform. He would not follow, much less authorize in his church, any breach of God’s law, grown by depravation and usurpation of wicked men that hated and pursued both him and his truth, that were with them to “transgress the commandment of God for the traditions of Matt. xv. 3. men,” from which he was far: but if he purposed to deduce any form of government from the law to the gospel, it was the same that God by Moses erected and allowed. Now that cannot be urged and used in the church of Christ, without Deut. i. 13. Leeelize Exod. xviii. 25, 26. Num. xi. 16, 17. Deut. xvi. 18. Deut. xvii. 54 THE PERPETUAL GOVERNMENT CHAP. IV. apparent violence to the word of God, and evident injury to the Christian magistrate, as by the view thereof we shall easily understand. First, therefore, let us shortly see what kinds of govern- ments were authorized and established by Moses in the first erection of the commonwealth and church of Israel ; and con- sequently, what coherence or resemblance there may be between those councils and synedrions of the Jews, and the presbyteries in every parish, which some men labour to im- pose on the church of Christ, in every Christian kingdom and country. The sorts of regiments settled amongst the Jews by God’s law were these. Under Moses the chief magistrate, by the counsel of Jethro, consent of the people, and allowance of God, were the “ known and wise men of every tribe” set to be “rulers and captains over thousands, over hundreds, over fifties, and over tens ; and they judged the people at all sea- sons: and brought the hard matters unto Moses, and judged all small causes themselves.” When matters of importance grew many, and wearied Moses, God willed him to “ bring seventy men whom he knew to be elders and governors of the people ; and they should bear the burden of the people with him,” and assist him in hearing and ordering all matters of weight and difficulty. Besides these, God named twelve princes (of every tribe one) for oftener meeting and quicker dispatch, to be always present with Aaron and Moses ; that is, with the high priest and the magistrate. Thus had every tribe their judges and officers, elders and princes, to direct and rule the rest of the multitude. The same order was by Moses prescribed against they should recover and enter the land of promise, and was likewise there observed. “ Judges and officers shalt thou make thee in all thy cities throughout thy tribes, and they shall judge the people with righteous judgment.” And “ if there arise a matter too hard for thee in judgment witlm thy gates, thou shalt arise and go up to the place which the Lord thy God shall choose ;” where the seventy elders were to abide and attend such matters as were of greatest moment, both civil and sacred, and their sentence by God’s law no man might refuse CHAP. Iv. OF CHRIST’S CHURCH. 55 without punishment of death. This manner of government Jehoshaphat restored together with religion, when “he set 2 Chron. judges in the land throughout all the strong cities of Judah, meme city by city. Moreover in Jerusalem he placed of the Levites, and of the priests, and of the chief of the families of Israel, for the judgment and cause of the Lord,” and said, “ Behold Amariah the priest is chief over you in all matter of the Lord ; and Zebadiah the son of Ishmael, a ruler of the house of Judah, for all the king’s affairs: and the Levites (are) officers in your presence.” Josephus repeateth the sum of these laws of Moses in this sort: “In every city let there be seven rulers, men chiefly regarding virtue and the love of justice. To every magistrate let there be allotted two of the tribe of Levi for assistance. If (these) judges cannot pronounce of any matter brought before them, let the whole cause be sent to the holy city, and the high priest, the prophet, and the senate (or council of elders) assembling, determine what they think right*.” The Jewish Thalmud varieth from Josephus in the number of their judges, and saith, that on small and pecuniary matters in every city sat three judges ; on criminal and capital, three and twenty; on the highest affairs of the commonwealth, and causes sent from other cities, sat at Jeru- salem the seventy-one elders and rulers of the people. The book of Ruth witnesseth, that “ ten of the elders of the city” Ruth iv. 2. sat with Boaz in the gate, when the matter was ended betwixt him and his kinsman for the inheritance of Elimelech, and marriage of Ruth. The princes and elders of Succoth, even Judg. viii. of one city, were seventy-seven, whose flesh Gedeon did tear“ ** with thorns for refusing to relieve his wearied soldiers. The jar in the number of the judges I labour not to recon- cile; they may speak of divers times and places without repugnance of each to other; this I observe, that Moses appointed neither judges nor elders in city or synedrion, but they were magistrates to execute the judgments of the law, ¢ Josephi Antiq. Jud. lib. iv. cap. 8. {tom. i. p. 163. edit. Oxon. 1720.] *Apxéecbwoay 5& Kal Exdorny wéaw ty- dpes Ewra, of Kal Thy aperhy Kal Thy rep) 7d Sikavoy orovdhy mponoknkdres* Exdarn 5¢ dpxf dbo uvdpes banpéra diddc0wcav €k THS TV NeviTay puags......Av 8 of dicaorad ph vo@o. mepl Tav en’ adTots Taparerayuevay amophvacba, cvuBatver BE TOAAG ToLadTa Tots avOpdmols, aKé- pa.oy avameumetwoay Thy Sikny eis Thy iepay wéAw, kal, cvveAOdyTes 8, TE apxte- pevs kal 6 mpopyrns Kal m yepovala Kar 7 5oKkobvy amopawécbwouy. Deut. xxii. 19. 22. Matt. xxvi. 19- Matt. x. 16. 56 THE PERPETUAL GOVERNMENT CHAP. IV. and had the sword to chastise the body, and punish with death. The supreme synedrion of Jerusalem heard and de- cided matters pertaining to God and the king, and the man that presumptuously disobeyed them, was by God’s law to die. Under Esdras the punishment of him that neglected their . commandment, was the “ forfeiture of all his goods” and separation from the people of God. The elders of their cities ii were to “inquire and swear” for unknown murder; to :x. “ deliver” the wilful murderer unto the hand of the avenger of blood, to “adjudge” to death disobedient children, to “ amerce”’ and “ chastise” the slanderer of his wife’s virginity, and to stone the adulteress to death, and in hike manner to perform all the punishments and penalties of Moses’ law. By which it is evident that their elders in every city were the magistrates and rulers of the people, and might inflict both loss of limb and life, and determine all causes, save such as for distinction of holy and unholy were peculiar to the priest, or for weight and difficulty were reserved to the council of Jerusalem. In the days of our Saviour, though many things were cor- rupted and altered from Moses’ law, and the power of their elders and sanhedrin much decreased, first by the kingdom of Herod, then by the Roman presidents, who not regarding Moses’ laws, could not endure the sovereign authority of the high priest and elders so near their noses ; yet for the better containing the people in obedience to their country rites and laws, without which they would in no wise be governed or quieted, the elders of each place were suffered to retain some show of their former power, as to hear and redress the private wrongs and injuries of their brethren ; and the council of Je- rusalem had authority left them to imprison and chastise with rods the contemners and disturbers of their religion, as ap- peareth by their “ binding” and “ buffeting” of Christ, and _“ beating” his apostles, as also by Paul’s letters “ from the high priests and elders to prison and beat in every synagogue such as believed.” “I send you,” saith Christ to his dis- ciples, “ as sheep among wolves: they will deliver you up to councils, and scourge you in their synagogues.” Yea by shewing themselves zealous for Cesar, and by false suggesting CHAP. IV. OF CHRIST’S CHURCH. 57 that the apostles under colour of religion laboured to “ stir Acts xxiv. sedition among the Jews,” as Theudas and Judas not long * before had done, the elders so prevailed with the Romans, that not only the presidents themselves persecuted the faithful to content and gratify the people, but suffered the synedrion at Jerusalem to have power of life and death when they saw cause, and to exercise the same in cases of defection from their law, or rebellion against their law. Our Saviour saith of the scribes and Pharisees? sitting in Moses’ chair, “ Fulfil ye the measure of your fathers. Behold Matt. xxiii. I send unto you prophets and wise men; and some of them?” 3* shall you kill and crucify, and some shall you scourge in your synagogues, and pursue from city to city.” Paul confessing how hot he was against the Christians in the time of his igno- rance, saith, “I persecuted this way unto the death, binding Acts xxii. 4. and imprisoning both men and women.” And “ when the Acts xxii. blood of Stephen the martyr was shed, (he) stood by and con- a sented unto his death, and kept the clothes (of the wit- Acts vii. 58. nesses) that slew him.” < At that time” also, (when Stephen Acts viii. was stoned,) “there was a great persecution against the *** church which was at Jerusalem, and Saul entered into every house, and drew out both men and women, and put them in prison; breathing out threats and slaughter against the Acts ix. 1. disciples of the Lord, and making havock of his church.” The stoning of Stephen some men suppose was done in a tumult without all lawful authority ; because the chief priests not long belore said to Pilate, “ It is not lawful for us to put John xviii. any man to death.” ‘Tumultuous it was by reason of their 3" immoderate rage shewed in the end of their judgment: yet so, that the witnesses were produced though false, the party suffered to answer for a season, Saul trusted to see execution done, and the witnesses, as by the law they were bound, the first that cast stones on Stephen. And when the tumult was ceased, the persecution increased ; and Saul (afterward Paul) appointed by commission from the high priest and elders, to be a chief actor for the slaughter of Christ’s saints both there and elsewhere. Their words to Pilate, “ It is not lawful for a Thus in the Latin: “ Jus gladii scribis et Phariseis concessum fuisse, testatur Christus his verbis :” John xviii. 28. Luke xxiii. 2. John xviii. 31. Acts xxiv. Jobn iii. 1. John vii. 48. Acts iii. 17. Acts iv. 8. Acts iv. 19. 58 THE PERPETUAL GOVERNMENT CHAP. IV. us to kill any man,” might be spoken either in regard of the present time, which was so sacred unto them, that they would not that day “go into the judgment hall” where Pilate sat ; or in respect of the crime they accused him of, which was * affectation of the kingdom,” and so nowhere determinable but in Cesar’s court ; or lastly, by reason of Pilate’s presence, without whose assent being there in person they could not proceed on life and death. Whatsoever power the Romans limited or enlarged to the elders of the Jews after they were lords over them, I greatly force not: this is evident, they were magistrates by Moses’ law, and had the sword from God to execute his judicial ordinances, as I shewed before. Neither did the Romans deprive the Jews of all power, but suffered their elders to end matters between man and man ; and to prison and scourge in their synagogues the despisers and disturbers of their religion. “Take him, and judge him after your own law,” said Pilate to them when they incensed him against our Saviour. ‘‘ We took him and would have judged him according to our law,” said they to Felix when they accused Paul. And every where in the New Testament are they called ot apxovres, “ rulers” and “ governors” of the people. Nicodemus, as St. John saith, was “a ruler of the Jews.” The Pharisees, speaking in contempt of the people that followed Christ, said, “ Doth any of the rulers, or of the Pharisees believe in him?” Peter, persuading the people to yield unto Christ whom they crucified, saith, “ I know ye did it of ignorance, as did also your rulers ;” and making answer before the council of Jerusalem for healing the cripple, that lay at the Beautiful gate of the temple, he beginneth thus: “Ye rulers of the people, and elders of Israel.” And when they “threatened” and “charged” him and the rest of his fellows in no wise to teach in the name of Christ, he did not reply, they had no power to command, but saith, ‘‘ Whether it be right to obey you rather than God, judge ye.” This being the power of the elders in every city amongst the Jews, and of the council at Jerusalem, when God first erected their commonwealth, and the same in part remaining under the Roman empire when our Saviour lived, I now de- mand which of these two senates or synedrions did Christ CHAP. lv. OF CHRIST’S CHURCH. 59 proportion out unto his church®? the council of Jerusalem ? That senate was singular and supreme, as well in all causes civil and sacred, as in all punishments corporal and capital. I trust we shall have no such presbyteries in every village ; that were to make as many parliaments as there be parishes in this realm’. And indeed the council or synedrion of Jerusa- lem cannot amongst us be better resembled than to our parlia- ment: for there was but one council of that nature in the whole land of Jewry, and that consisting of some of the chiefest of every tribe ; and they not only debated and concluded the highest affairs of that realm, as war, peace, appeals from all places, punishments of whole cities and tribes, and such like, but also ruled and rectified all cases omitted or doubted in Moses’ law, and were obeyed throughout the land upon pain of losing goods, or life, or being for ever excluded from the people of God, as they pronounced or prescribed. I hope our brethren do not think our Saviour made this a pattern for the presbytery® ; their power must then be civil and supreme, which were a presumptuous and heinous intrusion upon the prince’s sword and sceptre. I say no more; they are wise enough to consider the sequel. Was it the lesser senate and synedrion of every city that Christ did portrait out for the regiment of his church? We incur the same danger that before, though the degree be somewhat diminished : for these elders also were inferior ma- gistrates, and had the sword to chastise malefactors according to the tenor of Moses’ law ; and this was the settled form of their civil government established throughout their land, by God’s own mouth, that certain elders in every city should end all strifes, repress all wrongs, and punish all vices according to the purport of the legal statutes and ordinances of Moses ; save such as for the weightiness or doubtfulness of the mat- ters were reserved to the supreme council and magistrate. By this precedent we must not frame presbyteries in the church of Christ; the difference is so manifest, and the inference so e Thus in the Latin: “in singulis & Added in L.: “per vicos et parc- pareeciis stabilitam Christus voluit ?” cias.” f Thus in L.: “si hoc urgent, quot h Added in L,: “ illos solio extru- sunt in Anglia ville, tot nobis parla- dere.” menta surrogant.” John ix. 34. xii, 42. Deut. xxiii. 2. Deut. xxiii. Deut. xxiii. 60 THE PERPETUAL GOVERNMENT CHAP. IV. absurd, that the slowest will soon perceive the decay of the consequent. From the magistrate to the minister, from the sword to the word, from the law to the gospel, from cities to villages, from Canaan to Christendom, the leap is so great, that cart ropes will not tie the conclusion to the premises. These two councils have no manner of resemblance to the lay elders ; and besides these there was none appointed or war- ranted by the law of God. The scribes and Pharisees, you will say, did in Christ’s time excommunicate, and “thrust” such as they thought offend- ers, “ out of their synagogues ;” the right use of which power Christ bequeathed unto his church in Matt. xviii. The Pha- risees never learned that out of Moses. A separation of the leper from the company of men, and of the unclean from coming near holy places or things, Moses prescribeth, but not excommunication that I remember. “ A bastard might not enter into the congregation of the Lord unto the tenth gene- ration :” no more might the “ Ammonites or Moabites ;” the children of the “ Edomites and Egyptians” were received “in the third generation.” Aliens were not admitted to be of the number of the Lord’s people; and any uncleanness of the flesh did separate for a season the Jews themselves from ap- proaching near to the congregation or tabernacle of God; but neither of these is excommunication. The strangers which were not yet admitted, could not be ejected; the natural weakness and uncleanness of the body, as leprosy, pollution of seed, touching of the dead, and such like, are no just causes of excommunication, but rather remembrances of our corrup- tion. For greater sins committed, if they could be proved, God by his law appointed corporal punishments ; for wrongs he required recompense ; for smaller matters he accepted sacrifices of confession and repentance: other censuring in Moses I read none commanded. This phrase, “ He shall be cut off from the midst of his people,” so much used in the law, seemeth to some men to express a kind of excommunication and anathematization from the people of God; but they must pardon me if I believe it not, until I see it proved by the scriptures. The rabbins write many things touching the traditions and customs of later CHAP. IV. OF CHRIST’s CHURCH. 61 times, but what Moses ordained or intended by this speech, I look for proofs out of Moses himself, and not out of rabbins. And long we shall not need to search ; the places are so often and evident. In Levit. xviii. God threatening incest, adultery, sodomitry, buggary, and offering of children unto Molech, con- cludeth: “‘ Whosoever shall commit any of these abomina- Levit. xviii. tions, the persons that do so shall be cut off from among their *” people.” Whereby God meaneth, “ they shall die the death” (as is expressed in Levit. xx. in the very same sins) ; and also that if man spare such and leave them unpunished, God him- self from heaven, by his dreadful judgments, will root them and theirs out of the earth. ‘ Whosoever shall give his Levit. xx. children unto Molech, he shall die the death ; the people of the 7-> land shall 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 land do hide their eyes, and wink at that man, and kill him not; then will I set my face against that man and his family, and cut him off.” So for incest: “ They Levit. xx. shall be,” saith God, “cut off in the sight of their people,” '” (that is, openly put to death.) And likewise for any wilful breach of God’s law: “ The person that doeth presumptu- Numb. xv. ously, the same blasphemeth the Lord, therefore shall he be 3 cut off from among his people,” or “suffer death ;” for when this speech is referred to the magistrate, execution is enjoined, and such malefactors must be cut off from the earth by the loss of their lives ; but when it is referred to God, it is a com- mination denounced, that he will plague them with violent and hasty destruction, and root out themselves and their po- sterities, and even their remembrances from the people of God. Hereof are every where examples. “The sword shall Nahum iii. cut thee off ;” “ Let us cut him off from the land of the living, jProm. i. and destroy the tree with the fruit, that his name may be no 19- more in memory.” “I will set my face,” saith God, “ against Ezek. xiv.8. that man, and make him an example and a proverb, and will cut him off from the midst of my people.” So again ; “I will Ezek.xxi.3. come against thee, and draw my sword out of his sheath, and cut off from thee both the righteous and wicked.” This signi- fication is every where occurrent, but nowhere excommuni- cation. 62 THE PERPETUAL GOVERNMENT CHAP. IV. In Esdras, after the return of the people from Babylon, I find a “ separation from the congregation” threatened to the disobedient ; and in Nehemias a “chasing away” of some that married strange wives ; but either of these proceeded from the magistrate, and so neither serveth for the ministers of Christ’s church. The separation in Esdras is joined with the Ezrax.8. ‘‘ forfeiture of all their substance” which offended, (for so we read,) and is rather an exiling and banishing from the country, than barring from the temple. In Nehemias the curse of God’s law concurred with the magistrate’s power, which no Nehem.xiii, pastor may imitate. ‘I reproved them,” saith he, “and 20: cursed them, and smote certain of them, and pulled off their hair, and took an oath of them by God,” not to commit the like: one of the high priest’s nephews that married the Nehem.xiii. daughter of Sanballat the Horonite, “ I chased him from me.” 228 This seizing of their goods, smiting of their bodies, separat- ing them from the people, and chasing them from the place, shew the civil use of the sword in the prince’s hand, not the spiritual force of the word in the priest’s mouth ; and therefore the one is no precedent for the other. The casting of men out of their synagogues, first devised by the Pharisees to serve their proud and aspiring humour, for that the chiefest power of the sword was translated unto strangers, and “the highest dignities remained unto the Sad- duceesi :” and not only devised, but sharply pursued by them against our Saviour and his disciples, was no spiritual curse, but rather a temporal loss of all such honour, office, privilege, and freedom as the parties had in the country, city, or syna- gogue where they lived, and a plain thraldom to prisoning, whipping, and such other chastising as their synedrion by John xix. their laws might inflict. St. John’s report is, that “ Joseph of 38. Arimathea was Christ’s disciple, but secretly for fear of the John xii. Jews ;” and that “ many of the chief rulers believed on him ; aoe but because of the Pharisees they did not confess him, lest they should be cast out of the synagogue.” Now no man be- lieving in Christ “in whom all nations should be blessed,” could fear the spiritual curse and excommunication of the i Joseph. Antiq. lib. xviii. cap. 1. &vdpas obTos 6 Adyos aplxero, Tos wEévTOL [tom. ii. p. 793. sect. 4. is 6Alyous Te mpdérous Tois akidpact. | CHAP. IV. OF CHRIST’S CHURCH. 63 Pharisees*. They knew the promise of God to Abraham, “T will bless them that bless thee, and curse them that curse Gen. xii. 3. thee ;” and were acquainted with Balaam’s confession, ‘‘ How Num. xxiii. shall I curse where the Lord hath not cursed?” yea “ cursed Num, xxiv. is he that curseth thee ;” what then did they fear but the loss 9- of their earthly honours and dignities, from which they were dismissed and deprived when they were thrust out of the synagogue, and subjected to the lusts and spites of eager and cruel enemies? “ They loved,” saith St. John, “the glory of John xii. men more than the glory of God.” Wherefore this casting ** them out of the synagogue was intermixed with the civil regi- ment, and the terror thereof wholly proceeded from the power of the sword, confirmed by God to the councils and elders of that commonwealth, which the pastors and leaders of Christ’s church may not usurp nor challenge in whole or in part, un- less the policy concur with them, and authorize their doings. Since then the imagined presbyteries in every parish have no better concordance nor agreeance! with the councils and synedrions of the Jews, let us weigh the words of Christ, which they think conclude their purpose. “If thy brother trespass against thee, go and tell him his Matt. xviii. fault between thee and him alone: if he hear thee, thou hast ‘> won thy brother. If he hear thee not, take yet with thee one or two. If he hear not them, tell it to the church.” The party grieved must be man, not God; ourselves, not others. “ If thy brother trespass against thee,” (not against God,) “ re- prove him.” The first admonition must be secret, “ betwixt thee and him alone ;” now in grievous or notorious sins against God or his church the reproof must be open. “ Those Tim. y. that sin rebuke openly, that the rest may fear.” Again, if? the wrong doer repent himself, the sufferer must forgive him. “Tf thy brother trespass against thee, rebuke him; if he re- Luke xvii. pent, forgive him : yea, though he sin against thee seven times® + in a day, and seven times in a day turn again to thee and say, It repenteth me; thou shalt forgive him ;” and not seven times only, but “seventy times seven.”” We may and must Matt. xviii. 22. k Thus in the Latin: “ne de populi 1 Thus in the Latin: “nee ulla ra- Dei numero ejicerentur, aut a regno tione pendeant ex illis, aut cum illis ceelorum exularent.” cohereant.” Matt. vi. 12, Matt. xviii 21. Matt. xviii. 24. Matt. xviii. 35+ 64 THE PERPETUAL GOVERNMENT CHAP. IV. forgive the sins that are committed against ourselves. So the Lord’s prayer teacheth us: “ Forgive us our trespasses as we forgive them that trespass against us:” but to remit other men’s wrongs and harms, we have neither power nor leave, much less to acquit and pardon the sins and injuries offered unto God. ‘Thirdly, if he repent not, we must yet give him a second admonition with one or two witnesses afore we pub- lish him to the church ; and if he then relent, we must forgive, and go no further. These be no rules for open and known sins, dishonouring God, and scandalizing his church, but for private trespasses and offences betwixt man and man ; this is no judicial proceeding in the consistory, but a charitable warning in secresy by him alone that is oppressed and grieved with wrong or reproach. So Peter conceived the speech of our Saviour when he straightway asked, “ How oft shall my brother sin against me, and I forgive him? seven times?’ So the Lord opened his own meaning, when for answer he proposed the parable of the two debtors; one that owed his master “ten thousand talents,” and the other that owed his fellow “an hundred pence,” where he maketh two sorts of sins ; the greater against God, the lesser against our brethren ; and addeth, “So will mine heavenly Father do unto you, except you forgive from your hearts each one to his brother their trespasses.” This is a general duty binding every Christian, and not a special authority reserved to pastors and elders; which Jerome well observed upon this place: “ If our brother hurt us in any- thing, we may forgive him, yea we must, being commanded to forgive our debtors their trespasses. But if a man sin against God, it is not in our power; for the divine scripture saith, ‘ If a man sin against man, the priest shall pray for him: but if he sin against God, who shall entreat for him™ ?”” And Chrysostom: “ Why doth (Christ) charge him that hath suf- fered the wrong, and none other to reprove ? A man will not m Hieron. lib. iii. in Matt. cap. 18. debitoribus nostris debita dimittamus. [tom. ix. canon. 54. edit. Frobenii Ba- Si autem in Deum quis peccaverit, non silee, 1537. “Si peccaverit in nos_ est nostri arbitrii. Dicit enim scriptura frater noster, et in qualibet causa nos divina: ‘Si peccaverit homo in hominem, leserit, dimittendi habemus potestatem, rogabit pro eo sacerdos. Si autem in imo necessitatem: qua precipitur ut Deum peccaverit, quis rogabit pro eo?’”] CHAP. 1V. OF CHRIST’S CHURCH. 65 take it in so good part to be reproved at any man’s hands, as at his that hath suffered wrong and been vexed with reproach, specially if he do it alone™.” Likewise Ambrose: “ (Christ) said well, ‘If thy brother trespass against thee ;’ for the rule is not like when we trespass against God, as when (we trespass) against men®.” And Austin: “ Go and be reconciled to thy brother, (that is,) ask pardon of him whom thou hast offended, whom thou hast harmed. This ought he to do, which offer- eth wrong. But he that suffereth wrong, what must he do? That which we hear this day (read). If thy brother trespass against thee, reprove him between thee and him alone. If thou neglect, thou art worse than he: he doth wrong, and by doing it grievously woundeth himself; thou regardest not the wound of thy brother, thou seest him perish, and carest not for it?.” Our Saviour then in this place speaketh of private offences and grievances, which he only that is oppressed and no man else may reprove and forgive: of public sins he speaketh not; the doers whereof must not be reproved in secret, nor twice admonished, before they be censured by the church. The incestuous Corinthian had neither private nor double warning given him, before he was delivered to Satan by Paul; and we must not think the apostle would so soon forget, or so flatly cross his Master’s meaning, if Christ had spoken this of open wickedness; hateful to God, and heinous in the eyes of men. Some hold opinion, that these words, “ against thee,” do not concern private injuries, but distinguish between secret and manifest sins. Be the sin then never so heinous that is com- mitted, no man must tell it to the church so long as the doer seemeth willing to repent. How this construction should stand ditio, in Deum hominemque peccare.’’] n Chrysostomi in cap. xviii. Matt. homil. xi. [tom. vii. p. 659. edit. Par. 1636. Asari 5€ roiTw KeAever eACyéaL Kal ovx Erépws ; bri ToUTOY emeiKeaTEpoy by jveyne Thy HOiknuevoy [Toy AcAuTn- pévov] Toy emnpeacuevoy. ov yap duolws Tis map érépov mepl tov bBpicbévtos eAcyxouevos pepet, Kal map’ avTov Tod bBpicuéevov, [kal] uddora bray pdvos f dereyxav aitdy.| © Ambrosii Comment. lib. viii. in Lue. cap. xvii. [tom. vy. p. 129. edit. Basilez, 1555. “ Pulchre autem posuit : ‘Si peccaverit in te:’ non enim equa con- BILSON. p [August. de verbis Domini in Evang. sec. Matth. Serm. xvi. t. x. col. 69. Ed. Basil. Frobenii 1543. “ Pete, inquit, veniam ab homine quem lesisti.... Hoc ergo debet facere qui fecit injuriam. Qui autem passus est, qnid debet ? quod audivimus hodie. Si peccaverit in te frater tuus, corripe eum inter te et ipsum solum. Si ne- glexeris pejor es. Ile injuriam fecit, et injuriam faciendo gravi seipsum vulnere percussit: tu vulnus fratris tui contem- nis: tu enim vides perire et negligis.’’] ¥ Deut. xiii. 6. 8, 9. 66 THE PERPETUAL GOVERNMENT CHAP. IV. with the circumstances and consequence of the text, I yet perceive not. For put the case in idolatry, blasphemy, heresy, perjury, murder, adultery, and such like grievous crimes, must the parties keep counsel that know any such offenders, so as they will say they repent the fact? Is that the tenor of God’s law, or duty of a Christian man? I trow not. “ If thy brother, the son of thy mother, or thine own son, daughter, or wife that is in thy bosom, or friend which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods ; thou shalt not consent unto him, nor hear him ; thine eye shall not pity him, nor shew mercy, nor keep him secret ; thine hand shall be first upon him to put him to death, and then the hands of all the people.” And so for all enormous sins against God and our neighbour, a concealer is a consenter and partaker of the wickedness committed. It is no piety, it is no charity, to be secret to malefactors and keep their counsel, when they dishonour God or damnify their brethren, although repentance follow. That may save the soul, if it be unfeign- ed, but that may not stay the just execution of God’s or man’s laws9. Again, what power have we to remit the wrongs that are offered to others ? Our own injuries, if withal they be not public crimes against the laws of God, and the land where we live, we may forgive: other men’s harms we may neither suffer nor smother. Since then Christ speaketh of such trespasses as each man must remit unto his brother upon re- pentance ; it is evident he speaketh not of sins against God and our neighbours, hid from the multitude, and known to a few ; but of such injuries as he that feeleth best knoweth, and may release, because they touch him alone, and no man else’. When we desire of God to be forgiven our debts, as we for- give our debtors, mean we the sins against others that we be privy to, or the sins against ourselves that we be parties unto ? Is it silence that God requireth of us in this prayer, or pati- ence? secresy, or mercy ? In secret sins we are but witnesses, in which case it is a sin to be silent ; in private wrongs we be q Thus in the Latin: “ vincula lax- mutuam cum fratribus fovere qui plane entur, repagula perfringantur.” non sunt insanabiles et desperati, ut ex r The whole construction of this sen- sequenti parabola liquet ; magnam hic tence is thus altered in the Latin: locus affinitatem habet cum illa Domi- «¢ Preterea cum Christus hie doceat nice precationis parte,” &c. Christianam clementiam et charitatem CHAP. Iv. OF CHRIST’S CHURCH. 67 sufferers, under which burden it is a virtue to be patient. Lastly, this exposition overthroweth itself. For if thy brother “ trespass against thee”’ in that sort, which they interpret, that is, if his sin be “ known only to thee,” and do not repent, how canst thou tell it the church? without proof the church must not believe nor regard thy speech, and proof thou hast none. One and the same person cannot be both accusant and deponent ; and at the mouth of one witness, though his testi- mony were received, yet may no man be condemned. So that if the sin be secret to thee, how can it be told and justi- fied to the church? If it may be proved to the church, how is it secret to thee alone? Our Saviour then had no such meaning that each man should conceal and forgive the sins that are done against God and his neighbour, so long as they be not notorious and public, but known only to some private persons ; he rather enjoineth all men to remete the same mea- sure unto others that God meteth unto them, and to forgive smaller injuries offered against them, as they are forgiven greater committed against God’. For that is thanksworthy with God, not to be liberal in remitting other men’s wrongs, nor to keep counsel with malefactors, but to pardon our bro- ther that offendeth us, as we are pardoned when we offend our heavenly Father. ‘This is it that Christ prescribeth in this place, that the scriptures so often iterate, and all the fathers with one consent subscribe unto. But “ charity covereth the multitude of sins,” even as envy doth blaze them abroad. Charity covereth all the sins that are committed against ourselves, by forgiving them, and re- fraineth the objecting and insulting at other men’s sins after punishment or repentance, and hideth aJl the infirmities and oversights of our brethren, which our duty to God and our neighbour may endure; but it neither betrayeth the truth with silence, nor dispenseth with other men’s harms, nor generally cloaketh, favoureth, or dissembleth any sin, be it never so secret, whereby the name of God is blasphemed, or the state of our neighbour endangered. S Altered thus in Latin : “et quoniam denariorum nomen in illins gratiam dis- decem millia talentum que solvendo non solvere fratri ne gravemur.” surmus, ab illo deleri petimus: centum F 2 1 Pet. iv. 8. Matt. xviii. 17. John xviii. 20. Luke xii. 14. Lukevi. 40. John xx.21. Luke iii. 12. 68 THE PERPETUAL GOVERNMENT CHAP. IV. “Tf he hear not (two admonitions), tell it the church: if he hear not the church, let him be to thee as an ethnick and publican.” What is meant by the church, whether the church of Christ', or the churches and assemblies of the Jews, that God ordained in that commonwealth to govern his people and determine their quarrels, this breedeth some question amongst divines ; howbeit, the reasons are many and weighty that move me to think the church of Christ is not comprised in these words. First, this was a direction to the Jews, serv- ing them for their present state and time; and then had Christ no church in Jewry to which they might complain, for he “ever preached in their synagogues and temple,” whither all that would resorted, ‘‘ and in secret said he nothing,” much less did he gather and assemble churches apart from the rest of the Jews, to receive and consider the complaints of their brethren. Next, the matters of which they must complain were such as the church of Christ might not challenge to hear and determine. Private wrongs and offences betwixt man and man must be directed by laws and reformed by judgments, and consequently belong to the magistrate; the church of Christ hath no warrant to make laws or give judgment in civil and private trespasses. ‘The Lord himself, when he was desired to make peace and end a strife about parting an in- heritance, answered, “* Man, who made me a judge or divider over you?’’”? What he refused as no part of his calling, the pastors and elders of his church must not challenge as annex- ed to their vocation. ‘‘ The scholar is not above his master ;” ‘“‘as his Father sent him, so sent he them,” but not with a further or larger commission. Thirdly, that church is here spoken of which abhorred ethnicks as unclean persons, and shunned all society with publicans ; but neither Christ nor his church did ever so; wherefore the church of Christ is not ex- pressed by these words, ‘‘ Let him be to thee as an ethnick and publican,” for they never refused nor declined to con- verse with either. “To the baptism of John came the publicans,” and were received of him, and not willed by him to leave their calling, but to walk uprightly in it. Our Saviour accepted them to t Added in the Latin: ‘‘nondum collectam et constitutam.” CHAP. lV. OF CHRIST'S CHURCH. 69 his company, and did not only eat with them, but was counted a “friend to publicans.” Matthew the apostle was chosen Mate. xi. “ sitting at the receipt of custom,” Zaccheus a chief publican }?',,. ;,. é was “the child of Abraham,” and the publican that prayed in Luke xix. the temple “ was justified” before the Pharisee. Yea, the wee vi Lord saith of them, “‘ Publicans shall go into the kingdom one Ey heaven before (the scribes and elders that despised them.)” 31, The publicans then were members of Christ’s church and in- heritors of his kingdom ; and therefore by flying and forsaking the fellowship of publicans, the church of Christ could not be described. The Jews, you will say, to whom Christ spake, made that account of them, and as they were cast out of the Jews’ synagogues, so doth Christ will disobedient and impenitent sinners to be used in his church, that is, to be: separated and excluded from the number of the faithfulu. What account soever the perfidious and presumptuous Pharisees made of them, Christ and his disciples, which were also Jews, had as great regard of them as of the rest; yea, so far was he from allowing it inthe Jews and proposing it to his church, that by his life and doctrine, as I have shewed, he openly disliked and dissuaded the contempt which the priests and people had of the publicans. As for ethnicks and gentiles, though they were strangers to the commonwealth of Israel, when as yet they knew no God; yet never were they persons excommunicate, and since the appearing of our Saviour in flesh, through his mercy vouch- safed to be partakers of his promises, and the true mem- bers of his catholic church. So that this can be no rule for Christ’s church to measure persons excommunicate by gentiles and publicans, since amongst the Jews publicans believed and entered the kingdom of God, and after the rejection of that nation, the church of Christ consisted chiefly, if not wholly, of gentiles and ethnicks. This then ‘cannot be the true intent and purpose of our Saviour in that place, to authorize his church upon private quarrels between man and man to excommunicate, if her verdict be not obeyed. Where " Added in the Latin: “Certe a bantur ut ex illa” [Lue. xviii.] “Christi templo et precibus publicani non arce- parabola manifeste colligere liceat.” 1 Cor. vi. 1. 70 THE PERPETUAL GOVERNMENT CHAP. IV. there is a Christian magistrate, the church may not claim or presume to decide such matters by public audience and sen- tence, without encroaching on the prince’s sword and sceptre, whose right and charge it is “to relieve the oppressed, to judge the fatherless and defend the widow, and to execute judgment and justice,” as well in private wrongs and injuries as in public crimes and enormities. But Paul reproveth some of Corinth, for “going to law under the unjust (magistrates), and not rather under the saints (though private persons).” Paul did not debar the magistrates that were infidels of their jurisdiction, nor create new judges for civil offences in the church; it was beyond his calling and commission to do either of them: but perceiving that Christians pursued each other for private quarrels before unbelievers, to the shame of the church and slander of the gospel; he saith, they were better suffer wrong and loss in earthly things, than expose the doctrine of Christ to be derided of his and their enemies. And to appease their brabbles and end their strifes if they were so contentious, he willeth them to choose, if not the wisest, yet the worst and least esteemed in the church to arbitrate their causes, rather than to lay themselves and their whole profession open to the mocks and taunts of heathen and profane judges. To pre- serve peace and love in the church, the godly might then and may now mediate between brethren, as friends and well- willers to both parties, and likewise debate and conclude their cases, as arbiters chosen by consent of either side; but they may not interpose themselves as judges authorized by Christ to excommunicate all that will not hear them in private griefs and civil suits, that were to take the sword, which is not given them, and to thrust themselves by this pretence into prince’s places, which neither Christ prescribed, nor Paul imagined, nor the church assumed. And yet was here given unto Paul a just occasion to repeat and renew that order, if Christ had ordained any such in his church. For the Christians trespassed one another, and Paul by no means permitted them to pursue their brethren at the tribunals of infidels. What saith he then? doth he will them to tell the church; and if the wrong-doer hear not CHAP. IV. OF CHRIST’S CHURCH. 71 the church, to account him as an ethnick and publican? If Christ provided this as a redress for private wrongs and offences in his church, shall we think the apostle durst alter his Master’s order, and abrogate the course that Christ laid down to pacify contentions in his church ? No doubt he would rather have recalled them to it, than averted them from it. What doeth he now? “ If ye have judgments,” saith he, “ for things touching this life,” (tell the pastor and presbytery ? No, but) “ set up (or, choose out) the worst in the church,” and make them judges of your causes and quarrels. Then certainly our Saviour never meant the faithful should for private trespasses complain to the pastor and elders of every parish, and they should have power sufficient to hear and de- termine all such matters as were so offered unto them, and to excommunicate those that would not stand to their sentence and judgment. What then is the meaning of our Saviour’s words ? What- ever it be, this it cannot be, to authorize the church to inter- meddle with matters pertaining to the magistrate, and to exclude them all from the society and communion of the sacraments and saints, that obey not her resolution in civil and private trespasses. Yet lest I should return a text with- out any interpretation, though the sense seem hard to hit, by reason the state of the Jewish church is not so well known in our days as when our Saviour spake the words, I will not refuse to set down what I think; if any bring better, I am ready to learn. We must first conceive that in the time of our Saviour and a little before his birth, the Romans had taken the sceptre 1 Cor. vi. 4. and sovereignty from the Jews, as Jacob prophesied should Gen. xlix. come to pass in the days of the Messias; leaving them in private suits between man and man, and in smaller cases of correction, that kind of regiment and form of laws which God by Moses ordained; and excepting from their laws and tri- bunals all strangers that were amongst them or had any thing to do with them, (whom the Jews called ethnicks, and abhor- red as profane persons,) and likewise publicans, that is, such of the Jews as did any service to the Romans in collecting and answering the tributes, taxes, and tolls due to the Roman 10 Deut. xvi. 18. 712 THE PERPETUAL GOVERNMENT CHAP. IV. empire, whom the Jews pursued with greater dislike and despite than they did strangers, for keeping company with the heathen, and serving their turns against their own nation. Both these sorts of men, as well publicans as strangers, for the detestation and hatred the Jews had of them, were ex- empted from the laws and judgments of the Jews, and if any man had aught against them, he must convent them before the Roman president, and not in any court of the Jews, nor before any magistrate of the Jewish profession. The like liberty was left to any Jew that would appeal to the Roman governor, or impeach and molest his brother in any of the Roman consistories. For though the Jews in many things were left to their country laws, yet were the Roman courts amongst them so privileged, that who would might have recourse thither, and there recover his right, or redress the wrong offered him. In this confusion of the Jews’ estate, lately begun and every day increasing, our Lord and Master living, directeth the people what way they shall take, neither to break the law of God which Moses gave them, nor to impugn the Roman empire which then governed them. In their private quarrels and actions therefore he proposeth three degrees of proceed- ing: first, the rule of charity; next, the order of Moses’ policy; lastly, the help of the Roman sovereignty. “If thy brother trespass thee, tell him privately” of the wrong offered thee; “if he regard not thy voice, take one or two with thee,” that may be men indifferent betwixt you. ‘This the rule of charity requireth, in secret and friendly manner ; yea, by the mediation of well-willers and neighbours, to compose all private quarrels as much as in us heth. If this take not place, “tell it unto the church,” that is, unto the assembly and governors that are in thy city. For every city by God’s law was to have her “ judges and magistrates,” there “to judge the people with righteous judgment.” And their manner was to sit in the gates of their cities, whither the whole multitude did assemble unto them ; not only to hear and see what they did, but in weighty matters to join with them and give their consents. Our Saviour then meaneth, that if charitable and brotherly admonitions be neglected, they should seek their CHAP. IV. OF CHRIST’S CHURCH. 13 remedy from the judges and elders of their cities, as by God’s law the Jews were directed and permitted to do. «Tell it unto the church” then, is as much as, Tell it (not unto the church of Christ, which as yet was not severed from the Jews nor assembled together, and therefore had then neither places nor persons specified or authorized for that purpose, but) unto that council of magistrates, which God by Moses commanded to have the hearing and ending of those causes. For Christ by this precept doth not establish new judges, nor erect new consistories, but referreth the people to God’s ordinance, expressed in the law of Moses, and already received and used in that commonwealth: thereby meaning, that if the doers of wrong to their brethren would not be reformed by private and friendly ‘admonition and intercession, the parties grieved might with good conscience ask the aid and assistance of those magistrates, whom God had appointed over them to compel and force the trespassers to surcease their injurious dealings. If it seem strange to any man that the word ecclesia should be taken here, not for the church of Christ, as we commonly use it, but for the assembly of any place or city, where the rulers and commons, be they Christians or infidels, are gathered together to consult or determine as well of civil causes as of religion; besides that the Septuagint do often use the word éxxAnoia for any kind of meeting, as, éuionoa €xkAnoiay Tv Tovnpevopevear, “I have hated the assembly of Ps. xxvi. s. the wicked ;” and again, “ I was almost overwhelmed with all Prov. v. 14. evil” éy péow éxxAnolas kal ovvaywyijs, “in the midst of the church and synagogue :” St. Luke in Acts xix. useth the word Acts xix. in that sort thrice in one chapter. Beza, a man of great 37 39: +" learning, and one whom none can mistrust as not addicted enough unto discipline, writing on this place, saith*, “ We must note, they are foully deceived, which would conclude out of this place, that the hearing of all matters must be referred to the assembly of the whole multitude. The name x Theodor. Beze Annotat. in Evan- rebus referendum esse ad totius multi- gel. secundum Mattheum cap. xviii. tudinis coetum. Aiunt enim ecclesie [Ed. Cantab. 1642. Not.iny. 17. p.62. nomen nusquam aliter accipi: quod vel “Sed notandum est turpiter errare qui ex hoc ipso loco falsum esse convincitur. ex hoc loco confici volunt, de singulis Nam certe tanquam de Judeis hee dici Deut. xvii. 12. Matt. vii. 15. 74 of the church say they is never otherwise used; which even out of this place is proved to be false. For surely it ap- peareth, that this is spoken as it were of the Jews, by that which is added, ‘Let him be to thee as an ethnick and pub- lican.’ Now, that judgments amongst the Jews were exercised by the elders, and that their manner was not ever to assemble the whole multitude, all the writers of those matters do witness. And truly unless Christ had fitted all this speech unto the use that was in his time, who could have understood him what he said? It is lastly to be observed, that in this one place of all the New Testament the name of the church is spoken of the Jews.” The words which follow, “If he hear not the church, let him be to thee as an ethnick and publican,” must import either the punishing his obstinacy which obeyed not the judgment of the rulers and magistrates that were of the Jews, or a further pursuing him before others that had more power to repress such insolency. If they express any punishment for his wilfulness, that must proceed either publicly from the judges, or privately from the plaintiff. The punishment of him that disobeyed the magistrate, by God’s law was death ; that Christ would not alter. For he came not to change the civil government, or qualify the judicial punishments of Moses’ law, but to lead them the way to the celestial and eternal kingdom of God. ‘The chief rulers and governors of the Jews, being his capital adversaries, and not acknow- ledging his authority, would never respect his counsel nor commandment. ‘The words themselves have reference to a particular person, “ Let him be to thee as an ethnick and publican.”’ Christ therefore in these words decreed no public punishment. As for private revenge, he was far from liking it, and further from teaching it. False prophets we must beware, THE PERPETUAL GOVERNMENT CHAP. IV. apparet saltem ex ev quod addit, ‘Sit tibi sicut ethnicus et publicanus.’ Sed judicia de his rebus penes_ seniores fuisse apud Judeos, nec semper cogi consuevisse totum populi coetum, omnes illarum rerum scriptores testantur; et certe nisi Christus ad suorum temporum consuetudinem totum hunc sermonem accommodasset, quis eum loquentem in- tellexisset ?.......... Postremo obser- vandum est, ecclesie nomen hoc uno loco totius Novi Testamenti de Judzis dici: [quorum alioqui generales ccetus solent synagoge peculiari nomine vo- cari.” | 75 and with notorious wicked persons we must not keep com- pany; but private injuries we must rather suffer with patience, than resist with violence, or requite with disdain. ‘“ Resist Matt. v. 39. not evil,” saith Christ to all his disciples; “ but whosoever shall smite thee on the right cheek, turn to him the other also; and if any will sue thee at the law to take away thy coat, let him have thy cloak also.” ‘Then may we not reject and detest our brother that doth us wrong, as the Jews did an ethnick and publican. The mind that must quietly bear wrong once, twice, and oftener if need be, must not abhor and shun the person of his brother that wrongeth him as profane. It resteth then, that our Saviour in these words did permit the party oppressed to seek further remedy, when neither charity nor equity could prevail with the oppressor ; and that was to do as they did to strangers and publicans, which was to convent him before the Roman magistrate, who had power to force him that did wrong to abide the judgment that should be given’. And so I suppose the words may be taken, “Let him be to thee as an ethnick and publican,” that is, pursue him in those courts where thou wouldst a pagan and publican that should do thee wrong. If any man like not to understand those words of a further pursuit before the magistrate, he may refer them to a private forsaking of all company with the wrong-doer until he reform himself. “ Let him be to thee as an ethnick and publican ;” that is, shun such wilful oppressors as much as thou dost pagans and publicans, but without bitterness of mind, or breach of patience. And so St. Augustine sometimes ex- poundeth them: “ ‘If he hear not the church, let him be to thee as an ethnick and publican;’ that is*, account him no longer in the number of thy brethren, and yet neglect not his salvation. So the Lord warneth, when he by and by addeth, CHAP. IV. OF CHRIST’S CHURCH. y Thus in the Latin: “ vinculis, ex- iliis, et capitis supplicio posset cogere.” z August. de Verbis Domini sermo xvi. [tom. 10. p. 70. Basilee 1543. “¢Si nec ipsos audierit, sit tibi sicut ethnicus et publicanus.’ Noli illum de- putare jam in numero fratrum tuorum, nec ideo tamen salus ejus negligenda CeO Ba Hoc ergo audimus Domi- num ita monentem, et tanta cura pre- cipientem, ut etiam hoc adderet con- tinuo, ‘Amen dico yobis, Quecunque ligaveritis super terram, ligata erunt et rnuitefis (525 ood Ceepisti habere fratrem tuum tanquam publicanum, ligas illum HIDE COLL asa eet ste Cum autem cor- rexeris, et concordaveris cum fratre tuo, solvisti illum in terra. Cum solveris in terra, solutus erit et in ceelo.”’] Matt. xviii. 18, Matt. xviii. 19. 76 THE PERPETUAL GOVERNMENT CHAP. IV. ‘Verily I say unto you, Whatsoever you bind on earth shall be bound in heaven.’ Thou beginnest to account thy brother as a publican, thou dost bind him on earth. When thou dost correct and make agreement with thy brother, thou hast loosed him on earth; and when thou loosest him on earth, he shall be loosed in heaven.” Which of these twain be pre- ferred I force not, so the first be not impugned as disagreeing from the text. Some think our Saviour would not prescribe how the Jews should proceed in their private suits and quarrels; that care belonging rather to counsellors at the law, than to preachers of the word. Others see no use nor end of the words which immediately follow, “ Verily I say unto you, Whatsoever you bind or loose in earth, shall be bound and loosed in heaven,” unless it be to teach men to take heed how they incur the danger of excommunication, by disobeying the church ; and then the words next before, “ Let him be to thee as an ethnick and publican,” must needs authorize the church to excommu- nicate such as persist in their wickedness. To the first I say, our Saviour might well direct them in any thing that con- cerned their duty to God or their neighbours, and this touch- ed both. To the next I answer, the words which follow con- firm not so much the latter as the former part of the sentence precedent. For as there is no doubt but God will confirm the judgment of the whole church justly given, so the Lord in this place affirmeth, that the consent of any two meeting and agreeing in his name (which is according to his will) shall be ratified in heaven. ‘Verily I say unto you, that if two of you shall agree in earth upon any thing, whatsoever they shall desire, it shall be performed unto them of my Father which is in heaven.” And therefore not only the judgment of the church, but the reprehension and admonition of our meanest brother offended and injured by us must be regarded and reverenced, forsomuch as the Lord on high heareth the desires, and granteth the prayers of any two joining to- gether for the glory of his name and good of each other; and in their own debts and trespasses, private persons have more right to bind and loose their oppressors before God, than either the pastors or presbyters. CHAP. IV. OF CHRIST'S CHURCH. 7 This then I take to be the meaning of the words next ensuing ; that though such as wrongfully oppress their bre- thren make light account of all warnings privately given them by the parties offended, and nothing regard the judgment of the magistrate, if by any pretence or appeal they conceive hope to bolster out the matter or weary the plaintiff in a higher court: yet our Lord and Master assureth them, that howsoever they can maintain and countenance the wrongs which they offer by corrupt means before men, they shall not so escape the hands of God. The just grief of any brother injured by them, and privately warning them, shall hold them guilty before God, much more shall the upright sen- tence of a magistrate be ratified and revenged from heaven. It may be some will urge these words of our Saviour, “ If he hear not the church, let him be to thee as an ethnick and publican,” for the lawful use and force of excommunication, and the rather, because the ancient writers lean very much that way, from whose authority they think it not good to depart. I will not dispossess them of their desire, so as they take the full intent and purpose of the catholic fathers, and not distrain here and there a word to serve a turn against the author’s meaning ; for I rest secure, that no ancient father ever made the government of Christ’s church answerable to the Jews’ synedrion, nor mixed lay elders with pastors in exercising the power of the keys, given to the apostles and their successors. Chrysostom: “‘ Whatsoever you shall bind in earth shall be bound in heaven, and whatsoever you shall loose in earth shall be loosed in heaven. Earthly princes have power to bind, but only the body. This band of the priests which I speak of toucheth the soul itself, and reacheth even unto heaven; insomuch that whatsoever the priests below shall do, God doth ratify the same above; and the Lord confirmeth the judgments of his servants*.”” Ambrose : “The church yieldeth her obedience in both, as well to a Chrysostom. de Sacerdotio, lib. iii. aAAd cwpdrwy pdvov" obTos Be 6 decpds ["Ooa ay dhonte em) THs ys Cora Sede- avTHs Garter THs Wuxs, Kal diaBatver peva Kal ev TH ovpay@. Kal boa av AV- Tovs ovpavots: Kal axep Gy épydcwvTat onre em Tis yns eoTat AcAvMEVa ev TH KaTw ot lepeis TadTa 6 Ocds byw Kupor, ovpave. exovor peyv yap Kal of Kpatodv- Kal Thy Tay SovAwY ywaeuny 6 deardrns Tes emt Tis is Tov decpov etovoiay, BeBaxoi.} 78 loose as to bind sin ; for the Lord would there should be the like right to loose and to bind, who permitted both with like condition. Then he that hath no right to loose, hath no right to bind ; how can the one be lawful, and not the other? It is certain, the church may do both: this right is permitted only to priests. Justly therefore doth the church, which hath true priests, challenge it».”” And so Hierome: “ Because he said, ‘If he hear not the church, let him be to thee as an ethnick and publican ;’ and this might be the privy answer or secret thought of the contemner: If thou despise me, I despise thee ; if thou condemn me, thou shalt be condemned likewise by me: (Christ) giveth power to (his) apostles that they should know man’s judgment to be ratified by God’s, and whatsoever is bound in earth, to be also bound in heaven’.” And Hilary: “ (Christ,) to strike the greatest terror, setteth down the unmovable judgment of the apo- stolic severity: that whom they bound in earth, that is, left snarled in the knots of sin, and whom they loosed, that is, upon asking pardon received unto salvation, those according to the condition of the apostles’ sentence should likewise be bound or loosed in heaven4.” I conclude then, there can be no proportion nor imitation neither of the higher nor of the meaner synedrion amongst the Jews expected or admitted in the church of Christ: and as for the words of Christ in Matthew xviii. whereon some new writers build the foundation of their lay-presbytery, they THE PERPETUAL GOVERNMENT CHAP. IV. b Ambros. de Peenitentia, lib. i. cap. 2. [p. 153. Basilew, 1555. “ Ec- clesia in utroque servat obedientiam, ut peccatum et alliget et relaxet...... Dominus enim par jus et solvendi esse voluit et ligandi, qui utrumque pari conditione permisit. Ergo qui solvendi jus non habet, nec ligandi habet...... Quomodo igitur potest alterum licere, alterum non licere?........ certum est ecclesie utrumque licere........ Jus enim hoe solis permissum sacerdotibus est. Recte igitur hoc ecclesia vindicat, que veros sacerdotes habet.”’ | ce Hieron. in Matth. cap. xviii. [ Quia dixerat, ‘Si autem ecclesiam non audierit, sit tibi sicut ethnicus et publicanus;° et poterat contemtoris fra- tris hec occulta esse responsio, vel ta- cita cogitatio: Si me despicis, et ego te despicio: si tu me condemnas, et mea sententia condemnaberis : potestatem tribuit apostolis ut sciant qni a talibus condemnantur humanam sententiam di- vina sententia roborari, et quodcum- que ligatum fuerit in terra ligari pariter in ceelo.”’] ad Hilar. in Matth. can. xviii. [Ed. Paris. 1652. p. 581. ‘Ad terrorem autem metus maximi....immobile se- veritatis apostolic judicium premisit : ut quos in terris ligaverint, id est, pec- catorum nodis innexos reliquerint; et quos solverint, confessione videlicet ve- niw, receperint in salutem: hi aposto- lice conditione sententiz in celis quoque absoluti sint aut ligati.’’| CHAP. V. 79 be free and far from any such construction or conclusion ; and the catholic fathers expounding that place, be further from the mention or motion of any such regiment. OF CHRIST’S CHURCH. CHEAT. Ve The apostolical preeminence and authority before and after Christ’s ascension. LBEIT the Son of God assembled no churches whiles he lived on earth, nor settled the Jews’ synedrion to remain amongst the faithful, for aught that we find by the sacred scriptures; yet lest the house of God should be unfinished, and his harvest ungathered, in his own person whiles he walked here, he called and authorized from and above the rest, certain workmen and stewards to take the chief charge, care, and oversight, after his departure, of God’s building and husbandry ; for which cause he made, when as yet he was conversant with men, a plain distinction betwixt his disciples; choosing twelve of them to be his apostles, and “ appointing Luke vi. 13. other seventy to go before him into every city and place* * whither he should come,” and to preach the kingdom of God; giving thosee twelve larger commission, perfecter in- struction, higher authority, and greater gifts of his Holy Spirit than the rest of his disciples, which he made labourers also in his harvest, and messengers of his kingdom, The twelve, not the seventy, were the continual and do- mestical hearers of all his sermons and beholders of all his wonders, as chosen to witness his doctrine, doings, and suffer- e [“ giving those,” &c. Thus am- rum spectatores aderant assidui, utpote plified L. ‘ Illos duodecim ampliore delegatione, majori authoritate, poti- oribus Spiritus sancti donis cumula- tos, mandatis omnibus perfectissime instruxit: hos vero septuaginta, licet in eadem messe operarios, et ejusdem Evangelii nnncios, nec tanta potes- tate, nec tantis donis excellere voluit.’ Nam illi,non isti, quasi perpetui quidam comites et domestici sectatores omnes illius sermones audiebant, omnium ope- delecti quiipsius doctrine miraculorum, aflictionum, mortis, et resurrectionis universo mundo certissimi et Jocuple- tissimi testes essent futuri. Illi, non alii ad mensam assidebant, in qua pos- tremam illam et coelestem coenam insti- tuit; et soli sacras illas preces quas tune fudit; consolationes illas dulcissi- mas quas tune adhibuit, augustissima illa promissa, que tune facit, auribus accepere.”” Matt. XXvill. 16. 19. Acts ii. 4. Acts v. 15. Acts xix. 12. Acts viii. Tso Wyp Litsks Acts xxi. 8. 80 THE PERPETUAL GOVERNMENT CHAP. V. ings to the world; the twelve, and no more, were present when he did institute his last supper, and they alone heard and had those heavenly prayers and promises which then he made. To the eleven apart from the rest was given in mount Olivet the commission ‘to teach all nations ;” and look how God sent his Son, so sent he them as apostles, that is, ambas- sadors from his side, not only to preach the truth and plant the church throughout the world, but in his name to com- mand those that believed in all cases of faith and good manners: to set an order amongst them in all things needful for the government, continuance, peace, and unity of the church ; sharply to rebuke, and reject from the society of the faithful such as resisted or disobeyed; to commit the churches to sound and sincere teachers and overseers; to stop the mouths of those that taught things they should not, for filthy lucre’s sake ; and to deliver them to Satan that persisted in their impieties or blasphemies. As for the gifts of God’s Spirit, they were so great in his apostles, that they both preaching and writing delivered infallible truth to the churches of God, and that “in all lan- guages” of the world, and even the “shadows” and the ‘‘ napkins that had touched their bodies” did “ heal the sick, and cast out devils ;” and these miraculous workings of the Holy Ghost not only themselves had in greater measure than any others, but they gave them unto others “by laying their hands on them.” When Philip had converted and baptized the people of Samaria in the name of the Lord Jesus, yet none of them received the gifts of the Holy Ghost, until two of the apostles “came down to them, prayed for them, and laid hands on them,” and then “ was the Holy Ghost given them through laying on of the apostles’ hands.” Philip, though he preached and baptized the believers as well as the apostles did, yet could he not bestow on them the gifts of the Holy Ghost; that was referred to the apostles, as to persons of an higher calling in the church of Christ than Philip was ; and yet was he one of the seven deacons, and also an eyan- gelist, as St. Luke witnesseth ; and well appeareth by his dispensing the word and sacraments®. When Paul laid his ee “and yet was he” to “ sacraments” omitted L. CHAP. V. OF CHRIST’S CHURCH. 81 hands on the twelve disciples at Ephesus, they straightway ‘* spake with (divers) tongues and prophesied.” So that our Saviour, as well living on earth as ascending on high, kept a difference betwixt his apostles and the rest of his disciples, (that were preachers,) both in having them always with him, the better to acquaint them with the mysteries of the kingdom of heaven; and in leaving unto them at his departure the converting and instructing of all nations; and in pouring on them after his ascension a greater abundance of his Holy Spirit than on the rest, for the better execution of the charge committed unto them. For the plainer proof whereof, we may remember, that when our Lord and Master elected twelve apostles to be with him, and other seventy disciples to go before him at the first gathering of his church, he did imitate the choice which God made in the wilderness of “twelve chief princes,” and “ se- Num. i. s- venty elders,” to guide and govern the people of Israel; by '® *+ "6 their two several numbers distinguishing their two several degrees‘; and when Judas by transgression fell from his apo- stleship, another was taken out of the seventy to supply his room, which needed not, if the seventy had had before equal place and calling with the apostles. Jerome saith, “ He that is promoted, is promoted from the less to the greaters.” Now that Judas’s successor was taken out of the seventy, and not out of the laity, appeareth by this, that every apostle was to have his calling from Christ" as the seventy had, and not from men ; and on Matthias the apostles imposed no hands, which argued that he was called before by Christ himself amongst the seventy. And so saith Jerome: ‘‘ Matthias being one of the seventy, was chosen into the order of the eleven, in the place of Judas the traitor.” And Epiphanius: “ Christ sent seventy-two to preach, of whose number was Matthias, which Acts xix. 6, h Thus L. : “‘ipsius Christi voce aué- ows vocari.” f Added L.: “ex qua diversitate tam numeri quam gradus, apparet non ean- dem omnibus nec in populo Dei, nec in ecclesia Christi gubernatoribus fuisse dignitatem.” & Hieronymus Evagrio. [t. ii. p. 329. “ Qui provehitur, de minori ad majus provehitur.”’ BILSON. i Hieronym. Catal. Scriptor. Eccl. [t. i. 265. “* Matthias cum unus esset e numero septuaginta, allectus est in ordi- nem undecim apostolorum in locum Jude Iscariote, qui fuit proditor.’’] G 1 Cor. xii. 1 Cor. xii. an Gy Be 82 THE PERPETUAL GOVERNMENT CHAP. V. in Judas’s place was numbered amongst the apostles*.” Euse- bius also confirmeth the same report: that “‘ Matthias, which was chosen to be an apostle in the place of Judas the traitor, had (before that) the calling of one of the seventy!.” Paul, numbering the diversities of gifts and administrations in the church, saith, “‘ God hath ordained in the church, first, apostles ; next, prophets ; thirdly, teachers ;” then “ those that do miracles ;” after that, “the gifts of healing, helping, go- verning, &c.; reckoning the apostles first, not in order only, but in excellency also, as appeareth by his similitude of man’s body, whose parts are some “ comelier,” some “ feebler ;” and his comparison of spiritual gifts, whereof some be more ex- cellent, and some of less regard and account in the church of Christ. And so Chrysostom well observeth: ‘“ Because some did mightily swell with the gift of tongues, he placeth that last of all; for first and second are not used here for tale’s sake, but he noteth what is higher in degree, and what is lower. Wherefore he set the apostles before, as those that were endued with all sorts of gifts. He saith not, God hath placed some to be apostles, some to be prophets ; but he saith, in the first place, in the second, in the third™.” And Am- brose: “ The chief in the church he placeth the apostles, which are Christ’s ambassadors".”? Huierome, writing of the twelve fountains and seventy palm trees that the Israelites found in Elim, saith, “ There is no doubt but the twelve apostles are hereby meant, from whose fountains the streams running along do water the dryness of the whole world. Near to these springs grew seventy palm trees, whom we understand to be the teachers of the second order, Luke the k Epiphanii adversus Hereses, in fine lib. i. [Ed. Paris. 1622. p. 50. ’AméoreiAe De Kal GAAovs EBdouNKoYTA do KnpiTTev, e& dy joav of Exra, of em) TOY Xipwy TeTAyMEVOL........ mpd tovtwy d¢ Matias, 6 avt) *lovda cumn- piobels weTa TAY AroTTéAwY. | 1 Euseb. lib. i. cap. 12. et lib. ii. cap. 1. [Mardlay d¢ toy ay7h "lovda Tod mpoddtou ois amoardAols eykaTaAe- yata --—-TiHs avTis Tay EBSouqKovTa KAHoews HE@ocOa Katéexer Adyos. | m Chrysost. in 1 Cor. [cap. xii.] Hom. 32. [t. xi. p. 342. Ed. Paris. 1636. ’Emeidav wéya eppdvovy em rats yAdrrais, CoxaToy avTd Tibnor..7d yap mparov evtavda kad devTepoy ovxX amA@s elpnev, GAA mpoTaTTwy Td TpoTidTE- poy, Kat Td Katadecorepoy Sevis. 51d kal Tos arooTdAous TpovOnKeV, ot TaYTE. éy éauTots elxov Ta xaplowata. Kal ovK elrev, obs wev @0eTo 5 Oeds ev TH exkAy= ola amoorddous aTAGs 1) mpophtas, GAA mpatov kat devtepoy Kal Tplroy TlAnct. | n Ambros. t ad Cor. cap. xii. [t. iv. p: 279. ‘* Caput itaque in ecclesia apo- stolos posuit, qui legati Christi sunt.’’} 83 CHAP. V. OF CHRIST'S CHURCH. evangelist witnessing, that there were twelve apostles, and seventy disciples of a lower degree, whom the Lord sent two and two before him®.” And Augustine: “ As when the sun riseth, it first shineth on the hills, and thence the hght descendeth to the lowest places of the earth ; so when Christ Jesus our Lord came, he first spread his beams on the height of the apostles, he first lightened the mountains, and so his light went down to the valleys of the earthp.” “The palm trees,” saith Theophilact, (alluding as Hierome doth to the twelve fountains and seventy palm trees in Elim,) “ are these” (seventy disciples) ‘‘ which are to be nourished and taught by the apostles ; for though Christ also chose those” (seventy), “ yet were they inferior to the twelve, and after- ward their scholars and followers4.””.| Which we may the rather believe, because Eusebius and Clemens long before testified, that “ Christ delivered the (full) knowledge of him- self to the apostles, and the apostles afterward to the seventy disciples*.” And that the apostles had a superior vocation above pro- phets, evangelists, pastors, teachers, and whomsoeyer in the church of God, and even the government and oversight of them, will soon appear, if we consider what Paul the apostle writeth of himself, and unto them, directing, appointing, and limiting as well prophets as evangelists (and therefore much more pastors and teachers) what to do, and how to be con- versant in the church of God; what to refrain in themselves, © Hieron. Epist. ad Fabiolam de xlii. mansionibus Israelitarum in de- serto. Mans. 6. [tom. ii. p. 590. ed. Par. 1699. “ Nec dubium quin de duo- decim apostolis sermo sit, de quorum fontibus derivate aque, totius mundi siccitatem rigant. Juxta has aquas Septuaginta creverunt palma, quos et ipsos secundi ordinis intelligimus pre- ceptores, Luca evangelista testante duo- decim fuisse. Apostolos et septuaginta discipulos minoris gradus, quos et binos ante se Dominus premittebat.”’] P August. in Psal. xxxv. [t. viii. p- 268. “Et quomodo quando oritur sol, prius luce montes illustrat, et inde Jux ad humillima terrarum descendit : sic quando yenit Dominus noster Jesus Christus, prius radiavit in altitudinem apostolorum. Prius illustravit montes, et sic descendit lux ejus ad convellem terrarum.” | 4 Theophylact. in Lucam cap. x. [Potvikes 5€ ws amd TaY amooTdAwy extpepduevor Kal Sidackduevor. ef yap kal 6 Xpiatbs avtovs ekeActato, GAX’ ody brodecarepor hoa Tav dHdeKa. Kad wabn- tal avtay, torepov St axdAovOa yeyd- vat. | r Enseb. lib. ii. cap. 1. [laxéBy To Sinaiy Kat Iwdvyn kal TWérpw peta thy avdoracw mapedwke Thy yyaow 5 Ki- pios. ovToL Tos AowTots GmoaTdbAUs Ta~ péiwkav’ of 5€ Aowrol amdcToAa Tois €PdounKovra. | G 2 2 Thess. iii. 6. 4. 1 Cor. xi. 2.34. 1Cor. xvi.1. 1 Cor. xiv. 27-29. 34, 35-37: 84 THE PERPETUAL GOVERNMENT CHAP. V. and what to repress in others; in which cases we must not dare say or think the apostle presumed above his calling, or had a several commission from the rest of the apostles to do that he did; but in his doings and writings, we may perceive the height and strength of ‘apostolic authority, so guided and tempered with the spirit of wisdom and humility, that it grieved or displeased none in the church, but such as did either swell with pride, diverted to fables, or troubled the church with their contentions. From an apostolic spirit and power proceeded these speeches that follow, and many such that may every where be observed in his epistles: “‘ We charge you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother which walketh unorderly, and not after the rule” (or, direction) “‘ which he received of us.” ‘“ We are persuaded of you in the Lord, that you do and will do those things which we charge you.” “ Brethren, I commend you that you remember all mine, and hold fast the ordinances as I delivered them to you.” “Other things when I come I will set in order.” ‘Concerning the gathering for saints, as I have ordained in the churches of Galatia, so do you.” And redressing abuses both in pastors and prophets, he saith: “If any speak with tongues, (let it be) by two or three at most, and let one interpret: if there be none to interpret, let him keep silence in the church. The prophets, let them speak, two or three, and the rest judge. Your women, let them keep silence in the churches, and if they will learn any thing, let them ask their husbands at home. If any seem to be a prophet, or to have the Spirit, let him agnize the things that I write to be the commandments of the Lord.” And hearing of the “ strife, envy, contentions, backbitings, whisperings, swellings, discords,” and sundry other enormi- ties that were at Corinth, not in the people alone, but even in .4.such as came to preach the gospel amongst them, and un- dermined the apostle’s credit and authority with them, he saith : “The weapons of our warfare are not carnal, but mighty through God to cast down forts, and all height that lifteth itself against the knowledge of God ; and having in readiness wherewith to revenge all disobedience, when your obedience CHAP. V. OF CHRIST’S CHURCH. 85 is fulfilled. If I should boast somewhat more of our authority, which the Lord hath given me for your edification, and not subversion, I should not be ashamed.” “I write now being 2 Cor. xiii. absent to them which heretofore have sinned, and to all” 3 *~ others, that if I come again, I will not spare, forsomuch as you seek experience of Christ that speaketh in me. I write these things being absent, lest when I am present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction.” Directing Timothy how to guide the church of Ephesus, he giveth him this instruction and this commission: “ As I prayed: Tim. i. 3, thee to stay at Ephesus when I went to Macedonia, that thou* mightest command certain not to preach any (strange or) other doctrine, and that they intend not to fables;” so “ this charge I commit to thee, son Timotheus.” ‘“ Hymeneus and Alexander : Tim.i.zo. I have delivered unto Satan, that they may be taught not to blaspheme.” And expressing at large in the third chapter, how the bishops and deacons ought to be qualified before they be admitted, he addeth: “ These things I write to thee, that if Ir Tim. iii. tarry long, thou mayest know how to behave thyself in the > house of God.” “ Refuse the younger widows; I will that Tim. v. they marry and govern (their) household. Let not a widow '™ be chosen under the age of sixty.” ‘* Receive no accusation r Tim. v. against an elder, but under two or three witnesses; those '” *® *” that sin rebuke openly, that the rest may fear. Lay hands hastily on no man, neither be partaker of other men’s sins.” And haying delivered divers and sundry points of wholesome doctrine, godly life, and seemly government, too long to be here inserted, he authorizeth and requireth Timothy to see them performed in this sort: “These things command and: Tim. iv. teach; let no man despise thy youth.” “I require thee {thin yor, before God and the Lord Jesus Christ and his elect angels, that thou observe these things without prejudice or par- tiality.” And in the very close of his epistle: “I charge x Tim. vi. thee before God and Jesus Christ, that thou keep these pre-*% "+ cepts without spot or reproof.” In like manner to Titus, another of his helpers and coadjutors in the gospel: “ For this cause I left thee in Crete, to supply Tit. i. 5. 10. those things that want (or, rectify those things which remain), "3 '* Tit. ii. 15. Tit. ili. 10. 1 Cor. vii. 40. 86 THE PERPETUAL GOVERNMENT CHAP. V. and to ordain elders in every city, as I appointed thee. There are many vain talkers and deceivers of minds, whose mouths must be stopped, that subvert whole houses for filthy lucre’s sake. Rebuke (the Cretians) sharply, that they may be sound in faith, and not take heed to Jewish fables and command- ments of men.” ‘These things speak and exhort, and re- prove with all authority. Let no man despise thee.” “ Re- ject him that is an heretic, after the first and second admo- nition.” By these and the like precepts, shewing himself every where to speak as Christ’s ambassador’, and in matters of faith, good behaviour, and needful discipline, to be the apostle and teacher of the Gentiles ; for in all these things, not only the people that were believers, but even the godly pastors, prophets, and evangelists perceiving his sincerity, and reverencing his authority, obeyed the apostle’s voice, as “having the Spirit of Christ” given him for the perfect directing and guiding't of the church amongst the Gentiles. Much more might be said to this effect, but by this it is evident that the apostles’ function and calling was superior to all other degrees and offices of the church of Christ, were they deacons, doctors, and pastors, prophets or evangelists, or of the seventy disciples; and this their superiority was given them by Christ himself, whiles he lived on earth, and con- firmed unto them by the mighty gifts and power of his holy Spirit after his ascending into the heavens, and acknowledged and honoured by all the faithful; so long as the apostles lived, none spurning at it or contradicting it, but such as drew disciples after them to reign over their brethren, or seduced the simple to serve their own bellies. St. John noteth Diotrephes for not acknowledging his apo- stleship in this wise: “I wrote to the church; but Dio- trephes, that loveth to be chiefest among them, receiveth us not: wherefore, when I come, I will declare his works which he doeth, prating against us with lewd words".” Far other- s Added L.: “amplissima dignitate ¢édv 2A@w, trouvntw abTod Ta epya & predito.” mo.el, Adyois movnpois pAvapav 7nuas* t Thus L.: “plantaret, rigaret, do- kal wh apkovmevos emi TovTo1s, ovTE abTds ceret et instrueret quam perfectissime.” émidéxerat Tods GdeAods, Kal Tovs Bov- u Ep. Joan. iii. 9, 10. “Eypaa tH Aopévouvs KwAver, Kal ex Tis exxAnolas éxkAnoia’ GAN’ & pidompwrevwv aitav éxBadAct. Avotpepiys ovk emidéxeTarnuas. 510 TovTO, CHAP. V. OF CHRIST’S CHURCH. 87 wise were the godly pastors and teachers minded in the church of Christ, yielding with all submission unto the apo- stles, as unto the express messengers of God’s will, and dis- posers of his mysteries, and putting a great difference betwixt the apostolic function and theirs, as Ignatius confesseth in his epistle to the Romans: “I prescribe (or, enjoin) nothing unto you as Peter and Paul did, they were the apostles of Jesus Christ, but I the least*.” And again, “I com- mand not as an apostle, but keep myself within my mea- surey.”” Whereof we need no further nor surer proof than this; that the whole church then, and ever since, did, and doth hold all the precepts, rules, orders, and admo- nitions of the apostles contained in their epistles for authen- tical oracles of the Holy Ghost, and parts of the canonical scripture ; and they no doubt had the same authority spcak- ing which they had writing, and consequently no pastor or teacher might then more resist or refuse the apostles’ doctrine, decrees, or doings, than we may now their letters, sermons, or epistles 2. This prerogative, to be best acquainted with the will and meaning of our Saviour, and to have their mouths and pens directed and guided by the Holy Ghost into all truth, as well of doctrine as discipline, was so proper to the apostles, that no evangelist nor prophet in the New Testament came near it ; and therefore the stories written by Mark and Luke were not admitted to be canonical in respect of the writers, but for that they were taken from the apostles’ mouths, and by the apostles perused and confirmed as true and sincere. So saith Luke of Lukei.2, 3. his own Gospel : “ As they delivered unto us, which from the begining were eyewitnesses and ministers of the word; as soon as I searched out perfectly from the first all things, it seemed good to me in order to write them.” And those his writings, St. Paul saith, were ratified and received in all x Ignatii Epist. ad Romanos. [Ed. aad’ euavtdoy petp@, [iva pi ev Kavxnoe Lond. 1680. p. 58. Ovx as Mérpos kal aarddwpat. | TlavAos diardcoopa div: exeivor amd- z Added L.: “ex quo in omnes et oToAa Inood Xpw Tob, eyw 5€ EAdx.oTos.] supra omnes eorum authoritas aper- .y Ejusdem ad Trallianos Epist. [p. tissime concluditur.” 158. Ovx ws amdotoAos diaTdcooua, 2 Cor. viii. 18. 1 Cor. vii. 17. Gal. i. 8. 1 Cor. iv. 18, 19. 2 Thes. iii. 14. 88 THE PERPETUAT. GOVERNMENT CHAP. V. churches: ‘I have sent the brother, whose praise is in the gospel throughout all the churches ;” which could not have so generally been accepted with good liking, but that the apo- stles, who then governed and directed the churches, had first viewed and approved the same ; else neither would the faith- ful have so esteemed it, nor St. Paul so commended it. The Gospel of Mark had the like approbation from Peter, as Je- rome* and others do testify. ‘ Mark, the disciple and inter- preter of Peter, according as he had heard Peter make rela- tion, wrote a short Gospel, being thereto desired by the bre- thren at Rome. The which Gospel when Peter heard, he allowed it, and by his authority published it, to be read of the church, as Clemens in his first book Hypotyposeev writeth >.” Can any man doubt, reading the words of St. Paul which I have cited, but the apostles had in the church of Christ right to require and command, power to rebuke and revenge, authority to dispose and ordain in all such cases as touched the soundness of faith, sincereness of life, or seemliness of order amongst the faithful ; and that in so doing they did not usurp upon their brethren, nor tyrannize over them, but were guided by God’s Spirit, and obeyed as Christ’s messengers and legates in every place where the truth was admitted? Neither did Paul resolve and conclude in such cases by num- ber of voices, or assent of the presbytery ; but, as himself speaketh”? : “So I teach in all churches :” “If an angel from heaven teach otherwise, hold him accursed :” “Some are puffed up, as if I would not come to you: but I will come to you shortly, by God’s leave, and know, not the words, but the power of those that swell thus :” “If any man obey not our sayings, note him by a letter, and keep no company with him.” Under the apostles were a number of their disciples whom a Hieron. in Marc. Prefatio. [t. ix. can. 87. ‘ Marcus evangelista Dei, Petri discipulus Leviticus genere, et sacerdos in Italia hoc scripsit evange- lium.”’] b Euseb. lib. ii. cap. 15. Mapkov.... &xdrovoy bya Tlérpov Aumapjoa ws by Kar dia paps trduvnua THs dia Adyou mapadobetons avrois KaTadehpor didacKka~ Alas....ywdvra 5& Toy aardoToAOV.... Kup@oat Te Thy ypapHy cis evrevéwy Tals > > g ~ c exkAnotas. KAhuns ev ext TOV brotu- Tbocewy napaTebertar THY ioTopiay. bb Thus L.: “fulminantem audi- amus.”” e CHAP. V. OF CHRIST’s CHURCH. 89 the apostles carried with them as companions of their journeys, and helpers of their labours ; and whom, when they had per- fectly trained, and thoroughly tried, they left any where behind them at their departure, or sent any whither in their absence to finish things imperfect, to redress things amiss, to with- stand or prevent false prophets and seducers, to survey the state of the churches, and to keep them in that course which was first delivered by the apostles. These men, for their better instruction, served with the apostles, as children with their fathers. So Paul saith of Timothy: “ Ye know the Philip. ii. proof of him, that as a son with his father he hath served with 7” me in the gospel.” Touching these, the churches “ had com- Col. iv. 10. mandment if they came to receive them ;” that is, to believe them and trust them as men sincerely minded and sent from the apostles: yea “to admit them with all gladness, and Philip. ii. highly to esteem of them.” ‘a From their mouths (as perfectly understanding the apostles’ doctrine, doings, and meaning, by reason of their continual society with them,) were other pastors of the church to be directed and instructed. ‘ Persist thou,” saith Paul to Timo- Tim. iii. thy, “in those things which thou hast learned and are com- '* mitted to thee, knowing of whom thou hast learned them.” And “ what things thou hast heard of me in the presence of 2 Tim. ii. 2. many witnesses, the same deliver to faithful men, that they may be able to teach others.” And again, “ I have sent unto 1 Cor. iv. you Timotheus, which is my beloved son, and faithful in the '” Lord, who shall put you in remembrance of my ways, as I teach every where in every church.” ‘These were charged by Paul “to require and command” the pastors and preachers « Tim. i. 3. to refrain from false doctrine, and “to stop their mouths” or Tit. i. 11. “reject” them that did otherwise, “ to ordain elders” accord- Tit. iii. 10. ing to the necessity of the places, and “ receive accusations : Te > against them,” and “ sharply” and “ openly to rebuke” them if 9, 2°. they sinned, and that “ with all authority.” These things the Tit. ii. 15. apostle earnestly requireth, and before Christ and his elect angels, chargeth 'limothie and Tite to do. It is then evident they might so do; for how vain and frivolous were all those protestations made by St. Paul, if Timothie and Tite had only voices amongst the rest, and nothing to do but as the rest? Luke xxii. 24-26. Matt. xx. 25-27. Acts vi. 2, 3. Acts xv. 4. 22. 1 Tim. iv. I4. 1 Cor. v. 4. 90 THE PERPETUAL GOVERNMENT CHAP. VI. How far was the apostle overseen to adjure them, and not the whole presbytery, to keep his prescriptions inviolable, if the elders might every hour countermand them and over- rule them by number of voices ? Since then they were willed and consequently warranted by the apostles to “ ordain, examine, rebuke,” and “reject” pastors and elders, as just occasion served, and equal over equal hath no power nor preeminence ; it is certain that as well the apostles authorizing, as their disciples authorized so to do, were superiors in the church of Christ to pastors and elders, and likewise that they might and did perform and execute the apostles’ rules and prescriptions, without expecting the consent of pastors or presbyteries; and the churches of Christ knew they were bound to obey and be subject to them in those cases guided by the apostles’ mouths or letters, as well as if the apostles had been present, and that to resist them was to resist the order which the se Ghost had approved in governing the church. CHAP. Vil: What dominion and titles Christ interdicted his apostles. ee power and prerogative of the apostles above evangelists, prophets, pastors, doctors, and all others in the church, would the sooner be granted were it not that certain places in holy scripture seem repugnant to it ; as where Christ forbade his apostles all dominion over their brethren ; and the apostles in electing to offices, assembling in council to determine of faith, imposing of hands, and putting the wicked out of the church, seemed not to challenge all to themselves, but to associate others with them, as if the right thereof appertained so well to the church and presbytery as to the apostles ; which particular actions cause many men to think, that alone the apostles could not execute these things, but jointly with others. It shall therefore not be amiss to consider the places. CHAP. VI. OF CHRIST’S CHURCH. 9) In the contention amongst the disciples for superiority, we must observe the occasion of their strife, and the affection of the strivers. The occasion was ministered by James and John, the sons of Zebedee, who by their mother importuned Christ, that in his kingdom her sons might be the chiefest men about him, and sit the one at his right hand, the Matt. xx. other at his left. These two dreamed, as the rest of the Jews, 7" and also the other apostles did, (whiles they were weak, until they were endued with the power of the Holy Ghost from heayen,) that the Messias should “ restore the” (temporal) Acts i. 6. “kingdom to Israel ;” and sit as an earthly prince in great glory on the throne of David his father, and rule all nations with a rod of iron, receiving of them subjection, service, and tribute as other princes used ; and whatsoever the prophets foretold of the wonderful plenty, tranquillity, and excellency of the kingdom of Christ, these two “ not savouring” (as yet) Matt. xvi. “ the things that were God’s,” nor “ understanding any thing” [370 of the spiritual kingdom of Christ, applied to fit their earthly 34. desires, and hoped for great promotions by serving their Master, and looked to bear rule and to be chief men about him, when he came to his glory. The other ten being de- ceived with the same error, and carried with the like hope, though not expressed in so ambitious manner, “ disdained the Matt. xx. two brethren,” and the nearer their Master drew towards 7* his death, the sharper grew the strife amongst them who should be greatest and chiefest about him when he came to his kingdom, which they supposed should be earthly. This vain expectation and contention of his disciples the Lord utterly suppresseth at his last supper, (for there the strife revived,) by assuring them that his kingdom was no Luke xxii. worldly kingdom, and therefore they might not look to be 742° great commanders and rulers over others; for so his words import: “ Princes of the Gentiles bear rule (over them), and Matt. xx. great states exercise authority on them; with you it shall not ** be so ;” that is, You shall not have any such rule or dominion as they have. He doth not say, You shall have no prerogative nor preeminence above others, but, You shall have “ no such,” or, “ It shall not be so with you” as it is with them. _ By this all civil jurisdiction, and power of the sword to command, Luke xxii. 28-30. Luke xxii. 26. 1 Cor. ix. 22. John xiii. 12-15. 92 THE PERPETUAL GOVERNMENT CHAP. VI. compel, and punish by loss of life, limb, or liberty, is secluded from the minister’s function, and reserved to the magistrate’s ; but Christ never meant by those words to bar all degrees and diversities of gifts and administrations in his church ; he rather expresseth the contrary even in the same place. “ Ye are they,” saith he to his apostles, “which have continued with me in my tentations ; and I” (for recompense) “ appoint you a kingdom, as my Father hath appointed to me, that you may eat and drink at my table in my kingdom, and sit upon thrones judging the twelve tribes of Israel.” And not depriving them of that honour which he had, or would bestow on them to be chief in his kingdom, but in- structing them how to use it without offending God, or griev- ing their brethren, he addeth: “ He that is greatest amongst you, let him be as the least ; and he that is chiefest, as he that serveth.” In which words the Lord noteth a manifest dis- tinction amongst his, of some greater, some less ; some chiefer, some lower ; and chargeth his apostles to use that greatness and authority which they had in such sort, that thereby they should serve even the meanest of their brethren to do them good, and ‘“‘ become all things to all men that they might win some.” This he taught them that very time, not in words only, but by deeds also; for having washed their feet, and wiped them dry, he saith unto them, “ Understand you what I have done to you? you call me Master, and Lord: and you say well; for Tam so. Then if I your Lord and Master have washed your feet, you ought to wash one another’s feet. I have given you an example, that as I have done to you, you should also do the like.” They should be so far from striving who should be greatest, that even the greatest and chiefest should strive to prevent the lowest and meanest with honour and service, after the example of their Master. These texts then confirm two special doctrines unto us. The first, that apostles and preachers may not challenge by virtue of their office, any compulsive dominion or violent ju- risdiction over their brethren, but leave that to princes. The next, the greater our calling is in Christ’s church, the readier we should be to make ourselves even with those of the lowest degree, to gain them thereby; but that Christ intended in 93 those places to give all sorts of ministers and helpers in his church equal power and authority with his apostles, I am not persuaded, and that for these causes. What Christ had al- ready given, or after meant to give to his apostles, he would never cross with any speech of his. The Son of God cannot repent his fact, or alter his mind; but the same kingdom that Luke xxii. was appointed to him he appointed to them, and “as his yincx.o1. Father sent him, so sent he them” into all the world with a larger warrant from his mouth, and greater power and wisdom of his Holy Spirit, to teach all nations what he commanded them, and to open all the counsel of God unto them, than was given to other teachers and helpers in the church. He therefore never recalled nor rebated any part of their apo- stolic preeminence above others; but only taught them to use it to God’s glory, and the edifying of his church. Again, what Christ had prohibited, no apostle guided by his Spirit would ever have used or challenged: but Paul in his writings both challengeth and useth an apostolical power and preeminence above other pastors and teachers in the church, as is already declared: it was therefore never in- tended by our Saviour to make all others equal with his apo- stles in the direction and regiment of his church. Lastly, if those places did conclude any thing for an equality, that must be referred to the apostles amongst themselves, to whom Christ gave equal power and honour’, as Cyprian noteth of them: “ The apostles were endued with like fellowship of honour and power?.” And Jerome®: “ All (the apostles) re- ceived the keys of the kingdom of heaven, and the strength of the church is equally grounded on them.” But Paul, speaking of himself, saith, “not that we have 2 Cor.i. 24. dominion over your faith, but are helpers of your joy ;”” and Peter admonisheth all pastors “to feed the flock of God, not # Pet. v. 2. CHAP. VI. OF CHRIST’S CHURCH. c Added L. : “ Non est ad ceteros ex- tendendum, qui dignitate, et potestate ab apostolis superantur.” a Cypriani de Unitate Ecclesia Tract. (t. ii. p. 107. edit. Oxon. 1682. “ Hoc erant utique et czteri apostoli, quod fuit Petrus, pari consortio prediti et honoris et potestatis.’’] e Hieron. lib. i. anum. [t. i. p. 35. adversus Jovini- “ At dicis, super Petrum fundatur ecclesia licet id ipsum in alio loco super omnes apostolos fiat, et cuncti claves regni cceelorum accipi- ant; et ex equo super eos ecclesiz forti- tudo solidetur.”’] f Added L.: “non igitur si apostoli gradu et authoritate inter se fuerunt equales, idcirco pastores ac doctores pari cum illis jure censebuntur.”] Luke xii. 47- Luke vii. 8. Eph. vi. 5. Col. iii. 22. Rom. vi.16. 94 as if they were lords over (Christ’s) inheritance, but as ex- amples to the flock.” He that is called to be a bishop, is called not to the sovereignty, but to the service of the whole church’. Let the bishops understand they are priests, not lords (or, masters)". The pattern for the apostles themselves is this: Dominion is interdicted, a ministration is enjoined '. These and such like speeches in the scriptures and fathers, do neither prove all ministers to have equal power and ho- nour with the apostles, nor impugn the regiment which the pastors have over their flocks ; but as we learned before by the words of our Saviour, they distinguish between pastoral and princely regiment, and direct both apostles and pastors how they shall govern. The thing so much prohibited by Christ and his apostles, whose words the ancient fathers do follow, is, that preachers and pastors should kvuprevew, behave or think themselves to be lords and masters over their brethren. What word is opposed to kvpios in the scriptures, and wherein con- sisteth the relation betwixt them, if we call to mind, we shall not be deceived in the right sense of these words. Christ saith, “The servant is not above his lord (or, master)J:” and, “ No servant can serve two masters/J.”. The power of lords and masters over their servants, is likewise expressed by our Saviour. “ The servant that knoweth his master’s will, and doeth not according to his will, shall be beaten with many stripes.” And again, “I say to my servant, Do this, and he doeth it.” “ Ye servants,” saith Paul, “ obey the masters of your flesh in all things ;” for “ know ye not that his ser- vants you are, whom you obey ?” Whereby, as by infinite other places, it is evident, that opposite to lord and master, are neither children nor brethren, but servants ; and he is a ser- vant that is under the yoke, and bound to obey his master’s will; even as he is a lord or master that may command his servant to execute his will, or thereto compel him with stripes : THE PERPETUAL GOVERNMENT CHAP. VI. & Origen. in Esaiam, hom. vi. [fol. 105. edit. Parrhis, 1512. “ Qui vocatur ad episcopatum, non ad principatum vocatur, sed ad servitutem totius ec- clesiz.”’] h Hieron, ad Nepotianum de Vita Clericorum. [t. i. ep. 2. p. 11. “ Epi- scopi sacerdotes se esse noverint, non dominos. ”’} i Bernard. de Consideratione, lib. ii, (cap. vi. p. 669. edit. Lut. Par. 1632. “ Forma apostolica hee est : Dominatio interdicitur : indicitur ministratio.”’] J Matt. x. 24. Ovd« Ett SovA0s brep Thy KUploy avTov. Jj Matt. vi. 24. Luke xvi. 13. Ovdels duvatat duct Kupiois SovAcvev. CHAP. VI. OF CHRIST’S CHURCH. 95 for that is the right of a lord and master, to command and punish his servant that disobeyeth. What marvel then, if Christ forbade his apostles to be lords and masters over their brethren, that is, to command them and compel them as their vassals, since the believers are no servants, but brethren, and the pastors no lords over God’s inheritance, but fathers unto the faithful? Whereby the honour due unto the leaders of Christ’s flock is not dimi- nished, but augmented; and the people not licensed the sooner to contemn them, but thereby required the rather to regard them: for to whom is more honour due, to master or father ? and who loveth most, a servant orason? * A son doth love, a servant doth fear* ;” which God expresseth by his pro- phet, when he saith, “ If I be a father, where is mine honour ? Mal. i. 6. if I be a master, where is my fear?” Wherefore, to increase the love of his sheep towards their shepherds, Christ would not have his apostles to be feared as masters, but to be honoured as fathers : and consequently pastors not to force, but to feed ; not to chase, but to lead the flock committed to their charge ; neither roughly to entreat them as servants, but gently to persuade them as coheirs of the same kingdom. If at any time they require and command, they do it in God’s name, as messengers sent to declare his will; who only and rightly may command in such cases ; and as fellow-servants set over their Master’s household, to divide them meat in due season, and to put the rest in mind of their Master’s pleasure. For which cause their office is rather a service than a sovereignty in the church of Christ, as Origen noteth; and as Jerome saith, “If any man desire the office of a bishop, he desireth a good work; (if he desire) the work, not the dignity ; the pains, not the ease; the labour whereby he should wax low with humility, not swell with arrogancy!.” ‘The office of a bishop,” saith Austen, “is a name of labour, not of honour ; to let him understand, that he is no bishop which loveth the k Hieron. ad Nepotianum de Vit. quis episcopatum desiderat, bonum opus Cler, [t. i. ep. 2. p. iq. ‘“ Amare fili- desiderat: opus, non dignitatem ; labo- orum, timere servorum est.” ] rem, non delitias; opus per quod humi- 1 Hieron. ad Oceanum de Vit. Cler. litate decrescat, non intumescat fasti- [t. iv. p. 317. edit. Basil. 1537. “‘Si gio.”] 96 CHAP. VI. preferring of himself, not the profiting of others™.”’ So Bernard : “It is a watch sounding unto thee in the name of a bishop ; not an impery, but a ministry”.” If any man think I debase the office of a bishop more than needs, in that I say he must rather serve than rule in the Mark x.45. church of Christ, let him remember the Son of God, though John xiii. he were heir and lord of all, “‘ came to serve and not to be oe served ;” to whose “example” all his disciples must conform 2 Pet.ii. 11.themselves, by his express commandment; and the elect Heb. i. 14. angels, “ though greater in power” and excellency than we, yet are they all “‘ ministering spirits” for our sakes, that shall Deut. xvii. be heirs of salvation ; yea kings and princes are not approved si of God, if their “hearts be lifted up above their brethren,” but rather in all societies of the righteous and faithful, as Austen observeth, “They that rule, serve those whom they seem to rule. For they rule not with a desire to master them, but with a purpose to advise them ; neither with pride to be chief over them, but with merciful care to provide for theme.” It 2 Cor. iv. 5. is no shame then for a Christian bishop to say with the apostle, «We preach not ourselves, but Jesus Christ (to be) the Lord ; and ourselves (to be) your servants for Jesus’ sake.” “ We are not bishops for ourselves,” saith Augustine, “ but for their sakes to whom we minister the word and sacraments of the Lordp.” “If therefore any man desire the office of a bishop,” saith Chrysostom, “ not for pride to be chief and bear rule, but for care to govern and charitable desire to do THE PERPETUAL GOVERNMENT good, I mislike it not ; he desireth a good work4.” m August. de Civitate Dei, lib. xix. cap. 1g. [t. v. 1176. edit. Basil. 1542. “ Exponere voluit” (apostolus sc.) ‘* quid sit episcopatus, quia nomen est operis non honoris. . . . ut intelligat non se esse episcopum, qui preesse dilexerit, non prodesse.”’} n Bernard. de Consideratione, lib. ii. [p- 669. “ Blanditur cathedra? Specula est. Inde denique superintendis sonans tibi episcopi nomine non dominium sed officium.” | o August. de Civitate Dei, lib. xix. cap. 14. [t. v. p. 1170. edit. Basil. 1542. “ [Sed in domo justi viventis ex fide, et adhuc ab illa ceelesti civitate peregri- nantis, etiam] qui imperant serviunt eis quibus videntur imperare. Neque enim dominandi cupiditate imperant, sed offi- cio consulendi ; nec principandi superbia, sed providendi misericordia.”] Pp August. contra Cresconium, lib. ii. cap. 11. [t. vii. col. 226. edit. Basil. 1542. ‘* Neque enim episcopi propter nos sumus, sed propter eos quibus verbum et sacramentum dominicum ministramus.”’] q Chrysost. in 1 Tim. hom. x. [t. xii. 463. EY tis émiskomns opéyetai, ovk eyKaAG, nol: mpootacias yap éepyov éotly. Ei tis tabrny exer Thy emBuulay, dote wh ths apxns Kat THs abOevtias éplecbat pdvoy, GAAG THs mpootaclas, OUK eYKAAG. Kadod yap epyou em@Ouuer, onotv.] CHAP. VI. OF CHRIST’S CHURCH. 97 Our Saviour, you will say, forbiddeth his disciples, not only the power, but the very name of Jord, in saying, “ They that Luke xxii. bear rule, are called gracious lords, but you shall not be so.” 25,20: I hear the translator, but I find no such text. Evepyérys, which word St. Luke useth, is a benefactor, or a bountiful man ; it soundeth nothing near neither grace, nor lord. The simple may so be deceived, the learned cannot so be deluded ; but they must find it is a glose besides the text. If so small a title be denied them, it is clear, you think, that higher styles (as gracious lords) cannot be allowed them. ‘That is an illation out of the words, no translation of the words. Besides, it is more clear that the name of master is forbidden them ; Christ saith in precise words, Nolite vocari rabbi: “ Be not called Matt. xxiii. master ;” and yet I ween the meanest presbyter will look *™ sourly, if he be not vouchsafed that name. If we were dis- posed to quarrel, as some are, we could say, no man may be called father ; for Christ saith, “‘ Call no man father on earth ; Matt. xxiii. there is but one, even your Father which is in heayen :” no” creature, man nor angel, may be called lord; Nobis unus est 1 Cor. viii. Dominus Jesus Christus : “ To us there is but one Lord Jesus * Christ.” The truth is, if we attend either the right or force of the Creator, or the worthier part of the creature, which is the soul, no man on earth can justly be called master, father, or lord; for none doth effectually fashion, teach, and govern man, specially the soul of man, save only God who worketh all in all: but if we respect the proportion and resemblance derived from God, and approved by God in his word, then those that beget, or govern our bodies as God’s instruments and substitutes on earth, may be called masters, lords, and fathers ; yea, for submission or reverence, strangers unknown, and known superiors, either spiritual or temporal, may be called by those names ; which as well the custom of the scrip- tures as the consent of all nations will confirm unto us. The French have no higher word for lord than secgneur, which they attribute to Christ and God himself, as Le Seig- neur Jesus, “the Lord Jesus:” Le Seigneur Dieu, “the Lord God ;” and yet they call every one by that name, which is of any credit or reputation with them. With us every BILSON. H 1 Pet. iii. 6. John xx. 15. John xii. 21. Gen, xix. 2. Gen. xxiv. 18. Gen. xviii. 12> 98 THE PERPETUAL GOVERNMENT CHAP. VI. mean man is lord of his own, and tenants have no name for the owner of the land or house which they inhabit, but their lord ; yea every poor woman that hath either maid or appren- tice, is called dame; and yet dame is as much as domina, and used to ladies of greatest account, as dame Isabel, and madam. In Latin, dominus soundeth more than master, and yet the boys in the grammar school do know how common the style of domznus is, and usually given to every man that hath any taste of learning, show of calling, or stay of living. Kvpios is the chiefest word the Grecians have for lord, either on earth or in heayen ; and yet St. Peter willeth every Chris- tian woman, after Sarah’s example, to call her husband, what- soever he be, xvjpuov. Mary Magdalene, supposing she had spoken to the keeper of the garden where Christ was buried, said, ‘‘ Kupue, (which is, Jord,) if thou hast taken him hence, tell me where thou hast laid him.” The Greeks that were desirous to see Christ, came to Philip the apostle and said, “ Kvpue, (lord,) we would see Jesus.”” The Hebrew word adont, (my lord,) which otherwise the Jews did attribute to kings and princes, and even to God himself, was for honour and reverence yielded to any superior or stranger. When Loth prayed the two strangers (whom he then did not think to be angels) to lodge with him that night, he said, “ See, my lords, I pray you, turn into your seryant’s house.” Rebecca, when Abraham’s servant, not known to her, prayed he might drink a little water of her pitcher, answered, “ Drink, my lord.” The places of John, as also that of Peter, you suppose may be better translated s¢v, which is more familiar with us than lord. The word in Greek is xvpios, the selfsame that the scriptures every where give to God himself, when they call him Lord ; and Sarah’s words, alleged by Peter, cannot be translated str. For thus they stand in Moses, “ After I am old, and my lord also, shall I lust?” where to say, “and my sir also,” were somewhat strange to English ears. Besides, the Hebrew word is adoni, the very same that servants and subjects in the scriptures always give to their lords and princes. Lastly, the selfsame translators retain the name of CHAP. VI. OF CHRIST’S CHURCH. 99 lord in Moses, howsoever afterward they changed it in Peter. And touching the signification of s¢r, by which they interpret the Greek word xépios, though the honour thereof be some- what decayed by reason it is now grown common, yet an- ciently it was, and originally it is, as much as lord. Str is the only style we have at this present to distinguish a knight from lower degrees ; yea the French to this day call their king sz, and in former ages it was no disgrace with us to say ser hing : and no marvel. For if it come from the French syre, which is all one in sound with cyre, c being changed into s, then it is a contraction of the Greek word for lord, as cyre for cyrie. If we fetch it from seigneur by shortening it into szewr, as in monsieur for monseigneur, “my lord,” yet so is it equivalent with the French word for Jord. If, with the Germans and Italians, we derive it from jos, as first her, then sere, heros is he that for his valour and virtue cometh nearest to divine perfection and honour. But with titles and terms the church of Christ should not be troubled ; only this I say, that (if sir be not as much as Jord) in all tongues, save ours, the name of lord is as common as sir with us, and given to far meaner men than bishops, both of the clergy and laity; and for the Hebrew tongue the scriptures themselves do witness no less. The prophets of God did both give and receive this title of honour, without blemish to their calling. “ Art not thou my 1 Kings lord Elias?’ said Obediah the governor of Achab’s house, 7°" 7> 12, when he fell on his face before the prophet ; and said further, “] thy servant fear the Lord from my youth; hath not my lord heard, how I hid an hundred prophets in a cave,” when Jesabel would have slain them, “ and fed them with bread and water?” The children of the prophets, both at Bethel and Jericho, said to Eliseus, when Elias should be taken from him, “ Knowest thou not, that God will take thy lord from 2 Kings ii. thine head this day ?”” And when Elias was taken up by a* whirlwind, the children of the prophets ‘‘ met him, and fell to the ground before him,” and said, ‘‘ Behold there are with thy 2 Kings ii. servants fifty strong men; let them, we pray thee, go and’” seek thy lord.” The inhabitants of Jericho misliking the barrenness of the soil, said likewise to Eliseus, “‘ The situation 2 Kings ii. of the city is good, as thou, my lord, seest ; but the water is '” H 2 2 Kings iv. 16. 2 Kings iv. 28. 2 Kings vi. 3 2 Kings vi. 5. 2 Kings viii. 12. 2 Kings xiii. 14. Ecclus. vii. 29. Mark vi. 4. John v. 44. Luke xx. 46, 100 THE PERPETUAL GOVERNMENT CHAP. VI. | naught, and the ground barren.” <“O, my lord, delude not thine handmaid,” said the godly Shunnamite, when Eliseus first told her she should have a son. And when the child was dead, she fell at his feet and said, “ Did I desire a son of my lord?’ The children of the prophets, intending to make them a larger place to dwell in, said to Eliseus, “‘ Vouchsafe to go with thy servants.” And as one of them was felling a tree by the river’s side, the head of his ax fell into Jordan; and he cried to Eliseus, “ Alas, my lord, it was borrowed.” Hazael, the great commander of Syria under Benhadad, when Eliseus wept, foreseeing the evil that he should do to the children of Israel, said, “‘ Why weepeth my lord?’ And when Eliseus lay sick on his death bed, Joash the king of Israel said unto him, “ O my father, my father, the chariot of Israel, and horsemen (or, safeguard) of the same.” Why then doth our Saviour debar his apostles from all such titles, by saying, “ You shall not be so?’’] He doth not forbid his apostles to admit that honour which God hath commanded and allowed to their calling: the scriptures should so be con- trary to themselves: ‘“ Fear God,” saith the wise man, “ and honour his priest.” They that govern well are worthy of double honour,” saith Paul: and again, rods rovovrous évrious éxere: “ have such in (great estimation, or) honour.” Yea the Lord himself saith, “ A prophet is not without honour but in his own country.” If honour by God’s law must be yielded unto prophets and pastors, honour by God’s law may be received by them ; but to admit titles of honour above and against their calling, or to expect and affect that honour which is due unto them, this is it that Christ forbiddeth. “How can you believe,” saith he to the Pharisees, “‘ when ye receive honour one of another,” he meaneth greedily or gladly, “ and seek not the honour which is of God alone.” ‘“ Beware of the scribes,” saith he to his disciples, “ which desire to go in long robes, and love salutations in the markets, and the chiefest seats in the synagogues, and the highest rooms at feasts.” The desire and love of these things is ambition and vanity, as Christ noteth in the Pharisees: the accepting them when they are by others forced on us, or in respect of our place appertain unto us, so as we neither seek after them, long for CHAP. V1. OF CHRIST’S CHURCH. 101 them, or swell with them, is not against the rule of Christian modesty and humility. Though pastors by God’s law must be honoured with reve- rence and maintenance, yet titles and appellations of honour, you think, are not incident to their calling: Whom we must honour in heart and deed, why not in words? Can the lips neglect whom the heart regardeth? Is not the mouth made to express as well the reverence as “ abundance of the heart ?” Lukevi.45. Would God the contempt of the truth did not so fast follow the contempt of the persons, as we find by too much experi- ence of our times. ‘The clergy should, you say, be honoured for their virtues: and what for their profession and function ? Is learning, wisdom, and religion become so servile in a Christian commonwealth, that they deserve not the name of honour? Paul commended the Galathians for receiving him with such submission and reverence, as if he had been an “angel of God.’ The Lord himself in the Revelation, speak- Gal. iv. 14. ing of the bishops of the seven churches in Asia, calleth them “the stars and angels”’ of the seven churches. In the gospel Rev. i. 20. he nameth his apostles, “ the salt of the earth, and light of the Matt. v. 13. world.” The scripture, which cannot be broken, “ calleth John x. 35. them gods, to whom the word of God came.” ‘‘ How beauti- Rom. x. 15. ful are the feet of them,” saith Paul, “which bring glad tidings of peace ?” “ Our eyes, if it were possible, are not too Gal. iv. 15. dear for them.” We “owe them” not only honour, but Philem. 19. “even ourselves.” And to speak uprightly, if every man on earth be measured by the degree of his master, and dignity of his service, I see no cause why “ Christ’s ambassadors,” the “stewards and rulers of God’s household,” should be 1 Cor. iv. t. contemptible in the eyes of their fellow-servants, that should ri aN: * obey”’ them, and “ be subject” to them, as unto their spirit- Heb. xiii. ual leaders, teachers, and fathers. ab Is this assertion strange or new in the church of Christ? “ Be subject,” saith Jerome, “to thy bishop, and reverence him as the father of thy soul’.” “ For good cause ought we,” saith Chrysostom, “not only to stand in more awe of priests than of kings and princes, but also to give them more honour and 2 Cor. v. 20. t Hieron. ad Nepotianum de Vita jectus pontifici tuo, et quasi parentem Clericorum. [t. i. p. 14. ‘‘ Esto sub- anime suspice.”’] 102 THE PERPETUAL GOVERNMENT CHAP. VI, than our natural parentss.” “The king,” saith Austin, “beareth the image of God, even as the bishop doth of Christ. As long then as he holdeth that office he is to be honoured, if not for himself, yet for (his) order’? And Ambrose, “The honour and height of a bishop’s (function) can be matched by no comparison ; (the sheep) that are com- mitted to priests (or, pastors) are truly said to be under their leaders ; (the gospel determining that) the scholar is not above his master’.” And again; all this to shew, “ that no (condition) in this world can be found more excellent than a priest’s, no (calling) higher than a bishop*.” “If you com- pare it to the brightness of kings, or diadems of princes, that is more inferior to it,” saith Ambrose, “ than lead unto gold’ ;” yea, “ they have that power given them,” saith Chrysostom, ‘which God would not give to angels, nor archangels’.” “ Jesus Christ,” saith Cyprian, “ our King, Judge, and God, even unto the day of his death yielded honour unto the priests and bishops (of the Jews), though they retained neither the fear of God, nor knowledge of Christ ; teaching (us) lawfully and fully to honour true priests by his behaviour unto false priests*.” These fathers in your judgment do not mean, that external and civil honour should be yielded to the persons of teachers s Chrysost. de Sacerdotio, lib. iii. [c. 6. t. iv. p. 30. Od yap ev T@ Kord ew pdvov, GAAG Kal ev THE Toreiy ed, weiCova Tots iepedow edwke Sivauw TeV puoiKov yovéwy 6 Ocds. t August. Questiones ex Veteri Tes- tamento, xxxv. [t. iv. col. 719. ‘“‘ Dei enim imaginem habet rex, sicut et epi- scopus Christi. Quamdiu ergo in ea traditione est, honorandus est, si non propter se, vel propter ordinem.”’] u Ambros. de Dignitate Sacerdot. cap. ii. [t. iv. p. 448. ‘ Honor et sub- limitas episcopalis nullis poterit compa- rationibus adequari.... Unde regende [sc. oves,] sacerdotibus contraduntur, merito rectoribus suis subdi dicuntur, quia evangelico coruscante mandato vi- demus nihilominus esse prefixum, ‘Non est discipulus super magistrum,’” &c.] x Ambros. de Dignit. Sac. cap. iii. [tom..iv. p. 448. “ Hee vero cuncta, fratres ideo nos premisisse debetis co- gnoscere, ut ostenderemus nihil esse in hoc seculo excellentius sacerdotibus, nihil episcopis sublimius reperiri.”*] y Ambros. de Dignit. Sacerd. cap. ii. [t. iv. p. 448. “Si regum fulgori com- pares, et principum diademati, longe erit inferius quam si plumbi metallum ad auri fulgorem compares.”’] z Chrysost. de Sacerdotio, lib. iii. [t. iv. p. 29. "Efovolay €AaBov, hy ovre ayyéAois otTe apxayyéAos ewkev 6 Océs.] a Cyprian. lib. iii. ep. 9. [Edit. Oxon. 1682. ep. 3. “‘ Dominus etiam noster ipse Jesus Christus, Rex, et Ju- dex, et Deus noster, usque ad passionis diem servavit honorem pontificibus et sacerdotibus, quamvis illi nec timorem Dei, nec agnitionem Christi servassent joansc Docuit enim sacerdotes veros legitime et plene honorari, dum circa falsos sacerdotes ipse talis exstitit.”] CHAP. VI. OF CHRIST'S CHURCH. 103 and bishops, but spiritual and inward reverence to be due to their calling. Much less do they mean that contempt and reproach should be requited them for their pains. If we stick at titles, Christ himself calleth them, stars, angels, and gods ; if we doubt of their power or honour, they have more power than the angels, as Chrysostom saith; and must have more honour than the fathers of our flesh. If any like not the conclusion, let him read Chrysostom’s 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 be good, it is superfluous, we must honour both ; if the men be bad, their vocation must be honoured though their vices be condemned, and that honour, as I said before, must appear in heart, word, and deed. For if one of these fail, it is not honour, but neglect and contempt, which God will re- venge. Non te rejecerunt sed me, “ They have not rejected 1 Sam. viii. thee but me,” is an ancient verdict of God’s own giving. a « He that despiseth you, (in heart, word, or deed,) despiseth Luke x. 16. me.” “ Honour thy father,” bindeth the whole man, not this Exod. xx. or that part of man ; and duty to parents and superiors is vio- *” lated even with words and looks. But godly teachers must look for reward and honour at God’s hands, and not from men.] I know it well; the world shall use them, as it used their Master, yet doth not that ex- cuse the neglecters and contemners of them ; yea rather it is an evident sign he loveth not Ged, that despiseth his pro- phets ; and reproacheth Christ, that dishonoureth his ministers. God is my witness, I smooth no man’s pride, I seek no man’s favour ; I wade as sincerely as my simple learning will suffer me ; and by that, as I find Christ forbiddeth his disci- ples all affectation of honour, and desire of superiority, and requireth the greatest after his example to serve the lowest, so I see no reason why it should grieve any godly mind to hear a bishop called by that name, with which St. Peter will- eth every woman to honour her husband. For to me it is strange it should be a proud and antichristian title in a pastor, which may be given to every artisan with duty and humility. Howbeit, what external appellation or honour is meet or un- meet for the pastors and fathers of Christ’s church, [ leave it 104 THE PERPETUAL GOVERNMENT CHAP. VT. wholly to the wisdom and consideration of the state, who are fit judges thereof, and not every curious head, or coyetous heart, to order the clergy at their pleasures. With truth and sobriety I may affirm this, that the first Christian princes and emperors, to cause religion the more to flourish, did what they could to make the people honour and reverence their bishops ; permitting them to hear and deter- mine all quarrels and strifes between man and man, for debts, goods, or lands, and confirming the judgments of the bishops even in such cases by public laws, and by their own example teaching all men to submit their heads under the bishops’ hands. ‘‘ Place you such a one in the episcopal seat,” saith Valentinian to the synod assembled for the choice of a bishop of Milan, “to whom we ourselves, the rulers of the empire, may sincerely (or, willingly) submit our heads, and whose reproofs we may receive as an wholesome medicine?.” “ ‘Thou mayest see,” saith Ambrose, “the necks of kings and princes bowed down to the priests’ knees, and kissing the right hands (of priests) think themselves guarded with their prayers¢.” “To a king,” saith Chrysostom, “ are bodies committed ; to a priest, souls: the one hath sensible armour, the other spiritual ; he fighteth against the barbarians, I against devils. ‘This is the greater sovereignty, therefore the king submitteth his head to the priests’ hands4.” Constantine the Great by his laws “ gave leave, that those which would decline the civil magistrates, might appeal to the judgment of their bishops, and commanded the sentence of the bishops to take place before the sentence of other judges, as if it had been pro- nounced by the emperor himself, and to be put in execution b Theodoreti Episc. Cyri Hist. Eccles. lib. iv. cap. 5. [edit. Hale, 1771. t. iii. P- 954. Towodrov 8) ody Kad viv tots apxicpatixois eykabidptoate Odxo1s, émws Kal jets of Thy Bacirelay ibbvoy- TES ciALKPLVGS avT@ TAS NueTepas tro- kAlvomev Kepadds, kad Tos map’ éxelvov yevouevous edAeyxous, [avOpdrovs yap éytas Kal mpoomratew avdyKn,)| &s tarpi- Khy aonaCotucba Oepametar. | ¢ Ambros. de Dignit. Sacerdot. cap. ii. [t. iv. p. 448. “ Quippe cum videas regum colla et principum summitti ge- nibus sacerdotum, et exosculatis eorum dexteris, orationibus eorum credent se communiri.”} ad Chrysost. de Verbis Esai ‘ Vidi Dominum,’ hom. iv. [t. iii. p. 758. ‘O Bactrhebs céuara eumioredverat, 6 de fepeds Wuxds...... exetvos bmAa exer aicOnre, ovTos brAa mvevpaTiKd eKeivos ToAcMEL mpos BapBapous, euot méAcuos mpds dal- Hovas. pel(wy 7 apxh aitrn: 81a TovTo 6 Baciheds Thy Kepadrhy imd xEipas Tod icpéws tyes. | CHAP. VI. OF CHRIST’S CHURCH. 105 by the presidents and their officers*.” And lest we should think this law reached only to spiritual things, St. Augustine sheweth in his time with what matters they were troubled. “ Men,” saith he, “ desiring to finish their secular causes by our judgment, call us holy and the servants of God: about gold and silver, lands and chattels, we are every day sa- luted with low bowing the head, to determine the strifes of menf,” I allege not these things to have them revived ; too much honour inflameth ambition, as too little engendereth contempt : I only observe in the best ages how careful good princes were in their own persons to honour the bishops of Christ’s church, and by their laws to make them acceptable to the people ; whereas in our days, some wayward spirits think it a great point of piety by despising and reproaching their state and calling as unchristian and ungodly, to make them contempt- ible and odious to the meanest of the multitude. A better way to reform the faults of bishops is that admonition, which Ambrose gave them when he said: “ Let not the honour (of bishops) be lofty, and their life loathsome ; their profession divine, and their action unlawful ; their state high, and their excess shameful. For the higher a bishop’s degree is above the rest, the grievouser is his fall, if he slide by negligence. Great dignity ought to have great wariness. Much honour should be kept with much carefulness: to whom more is committed, of him more shall be requireds.” He impeacheth not the honour of their calling, but assureth © Sozomen. lib. i. cap. 9. [Tay 5é emuokdrov emikarcioba Thy Kplow éré- TpeWe Tots BixaCouevois, hv BovtAwyra TOUS ToAITiKOvs UpxovtTas maparTeicba kuplay 6€ civat Thy a’Tav Whpov, Kab kpelttw THs Tov UAdAwY diKacTay, woavel mapa tod Bariews etevexOeioay: eis epyov d& Ta Kpwdpeva Uyew Tovs Upxov- Tas, kal Tovs Siakovoumevous avTots aTpa- TOTES. | f August. Epist. 147. [t. ii. col. 685. “ Et homines quidem causas suas secu- Jares apud nos finire cupientes, quando eis necessarii fuerimus, sic nos sanctos et Dei servos appellant, ut negotia terre sus peragant : aliquando agamus et ne- gotium salutis nostre et salutis ipsorum, non de auro, non de argento, non de fundis et pecoribus, pro quibus rebus quotidie submisso capite salutamur, ut dissensiones hominum terminemus.”] & Ambros. de Dignitate Sacerdot. cap. lii. [t. iv. p. 449. “ Ne sit honor sublimis et vita deformis. Ne sit deifica professio, et illicita actio. Ne sit gradus excelsus, et deformis excessus. Nam quanto pre ceteris gradus episcopalis altior est, tanto si per negligentiam dila- batur, ruina gravior est. Magna sub- limitas, magnam debet habere cautelam ; honor grandis, grandiori debet solicitu- dine circumyallari. Cui plus creditur, ab eo plus exigitur, sicut scriptum est.”’] 1 Cor, iv. I. 15. 106 THE PERPETUAL GOVERNMENT CHAP. VI. them their judgment shall be increased, and punishment ag- gravated, if their care and diligence do not answer that honour and reverence, which they have in the church of God above their brethren. Then, as they that “ affect this dignity because they would be honoured before men, are condemned before God»,” so this “is the cause of all evil,” saith Chry- sostom, “that the authority of (ecclesiastical) rulers is de cayed, and no reverence, no honour, no fear is yielded to them. He that is religiously affected to the priest, will with greater piety reverence God; and he that despiseth the priest, cometh by degrees to this at last, that he waxeth con- tumelious against God himselfi.” The sum of all is: first, that our Saviour interdicted his apostles, and consequently the pastors of his church, by virtue of their ministry, to claim any civil dominion to com- mand and compel, which is the power that princes and lords use over their subjects and servants. Next, they must neither desire nor delight any titles of honour and praise from men, but expect the coming of the Archpastor, when every one shall have praise from God. Thirdly, how great soever they be, they must serve the lowest of their brethren to do them good, and watch over them for the saving of their souls; yet this nothing hindereth the rule and government that pastors have over their flocks by the word of God, neither doth it bar them or deprive them of that honour and obedience, which in heart, word, and deed is due to the “ fathers of our faith, the ambassadors of Christ, and stewards of God’s household.” h Chrysost. in Acta Apost. hom. iii. trav kax@y aitiov, 71 Ta TAY apxdvTwY [tom. ix. cap. 2. Nov d¢ dorep Tas ZEwOev jpavicOn, ovdeuia aidws, ovdels pdBos* apxas, oltw kal Tavrny SibKouev. ayap ....-... 6 tiay Toy iepéa, Kal Toy Ocdy dotacbauey, va TinOGuey Tapa avOpm- Tiuhoe’ 6 Se pabwy Tod iepéws Kara- mois, aToAAvEOa Tapa TH Ocq.] ppoveiv, 656 mpoBalvwy kal eis Tov Ody i Chrysost. in Ep. 2. ad Tim. cap. i. ofploe roré.] hom. 2. [t. xii. p. 547. Todto mavtwv CHAP. VII. OF CHRIST’s CHURCH. 107 CHAP! Vit: Who joined with the apostles in election of presbyters and imposition of hands. kN choosing of elders and deacons, and laying hands on them, many think the whole church, or at least the pres- bytery, joined with the apostles; and to that end sundry pre- cedents are alleged, as namely, the choice of Matthias, of the seven deacons, of the elders of Lystra, Iconium, and other churches in Acts xiv. and of Timothy; all which seem to prove, the apostles did nothing of themselves, but with the consent and concurrence of others. To come by the truth what the scriptures resolve in these two points, the best way will be to examine the places in order, as they lie. In the choice of Matthias it is not expressed that the church intermeddled. Peter acquainted all the disciples, that one must supply the room of Judas; but who named those two that were appointed, whether the apostles or all the disciples, it is not decided in the text: the force and coherence of the words convince neither. For thus they stand: “ And they appointed two—and they prayed, saying—and they cast lots.” Acts i. 23, If prayers and lots were performed by the apostles, as by the 7* principal directors of that action, and thereto led by the instinct of God’s Spirit, consequently it was their deed to present them both to God, that he might shew which of them he had chosen. Besides, an apostle might not be chosen by men, much less by the people ; and therefore no question, the Spirit of God made this election, and the disciples afterward ac- knowledged it for God’s doing, and accounted Matthias with the eleven. But! Chrysostom saith: “ (Peter) himself did not appoint k The following sentence is prefixed in the Latin version: “ Questione illa de dominatu interdicto absoluta, sequi- tur ut secundam illam de electione presbyterorum et diaconorum discuti- amus ; cui necessario annexa est tertia de manuum impositione.”] 1 Prefixed L. * Ut interim taceam ab extraordinaria et plane singulari apostoli designatione ad ordinariam et quotidi- anam ministrorum electionem nullam duci posse necessariam consequentiam.” 108 THE PERPETUAL GOVERNMENT CHAP, VII. those (two), but all (did it).”” Yea he saith further: “ Mark how Peter doth all things by the common consent of the dis- ciples, nothing by his own authority, nothing by command- ment™.” He saith so indeed, but the text saith not so; only the verb is the plural number, which may be referred to the apostles as well as to the rest of the disciples ; yet the reason why Peter did it not, was not for that it was not lawful for him without the multitude to do it", but as Chrysostom noteth, lest he should seem to gratify the one and not the other, as also that, as yet, he had not received the Holy Ghost®. “ Might not Peter have chosen him? He might most lawfully ; but he did it not, lest he should seem to gra- tify either part. Albeit as yet he was not partaker of the Holy Ghost?.” And for that cause, as Chrysostom thinketh, they cast lots: “‘ Because the Holy Ghost was not yet poured on them, therefore they determine the matter by lots 4.” The choice of the seven deacons’ was referred to the multitude ; the approbation of them reserved to the,twelve, and that not without cause. For by this choice, the deacons (as you say) received not charge of the word and sacraments, but a care to see the saints provided for, and the collections and contribu- tions of the faithful sincerely and uprightly employed, accord- ing to the necessities of the persons. Now that the people should very well like, and fully trust such as should be stew- ards of their goods, and dispensers of their substance, had evident reason ; and the apostles in so doing stayed the mur- muring of the disciples, and freed themselves from all sus- picion of neglecting their widows, (which was the cause of their dislike,) by praying them to choose out of themselves such as they best trusted, to care for their tables and distri- bute their store. By the circumstance of the text it seem- m Chrysost. in Acta Apost. hom. iii. [tom. ix. pp. 30. 28. Ovx? abtbs adrods zotnoev? GAAG mayTes. “Opa dé avtoy METa KOWTS TaYTA TOLODYTA yyeENS* ovV- dev abBevTixds, ovde apxixGs.] n Added L.: “ aut sua singulari au- thoritate presbyteros ordinare.” o Added L.: “ Nihil itaque Chryso- stomus illorum causam adjuvat, quin contra potius graviter vulnerat.” Pp Chrysost. in Act. Ap. hom. iii. [t. ix. p. 30. Th obv, EAcoOa [roy Tlérpoyv] avrdy ovx éviv; Kal mavvye. GAN iva ph 56k xapiCecPat, TovTo ov move: &AAws 5€, Kal rvetpaTos &uorpos Hy ér1.] q Ibid. [p. 31. Kal eSwxay kAnpous avTay ovdéerw yap mvedua Hv. | r Added L. (“Si tamen ita vocandi sunt,’’) = CHAP. VII. OF CHRIST’S CHURCH. 109 eth, that where “the believers lived in one place and had all Acts ii. 44. things in common,” “ and selling their lands, possessions, and Acts iv. 34. goods, they brought the price thereof and laid it down at the apostles’ feet, to be distributed to every man according as he had need ;”’ the apostles had put some in trust to bestow the church’s treasure, I mean the disciples’ goods, who of like being Jews, regarded the widows that were Jews, more than the Grecians’ widows. And hence arose the grudging of the Grecians, that their widows were neglected. The apostles then excused themselves, for that they might not leave the preaching of the word and attend for tables, to see their widows indifferently used, and willed the “whole multitude Acts vi. 3. to look out from amongst themselves such as were replenished with the Holy Ghost and with wisdom, and best reported of (for fidelity and industry) to take the oversight of that busi- ness.” ‘This is all that can be pressed out of this story. For answer hereof, first by your own doctrine: the parties there chosen received not power to preach and baptize, but to dis- pense the goods of the church for the daily provision of the saints, who then lived together, and yielded all their ability to be used in common, at the discretion of these parties ap- pointed by themselves. And though Philip did preach and baptize at Samaria, and did the like to the eunuch of Ethiopia, yet you avouch he did that, not as a deacon, but as an eyan- gelist; both which titles indeed St. Luke giveth him in Acts xxi. Next, if it be true that Epiphanius writeth of themS, these seven were “all of the number of those seventy disciples,” which Christ himself called whiles he lived on earth and sent to preach, as well as Matthias and Barnabas, that were named to succeed in the room of Judas the traitor, and then by this election they had no ordinary function in the church, but an extraordinary charge to provide for the widows ; since none of the seventy disciples could begin again at the lowest degree and become deacons. Chrysostom, reasoning what office they had by this imposition of hands, saith : “ What dignity these (seven) had, and what manner of 8 Epiphanii adversus Hereses, lib. i. dv mpd avt@y, Mdprov, Aovkay, "lovaTor, in fine. [edit. Paris. 1622. p. 50. BapvdBay,xal’AmeAdry, Podpor, Ntyepa, Meta Tobrous d¢ Tos éxta, kal MarOiay kal Tovs Aowrods THY EBdounKoyTadvo. | 110 THE PERPETUAL GOVERNMENT CHAP. VII. imposition of hands they received, it shall not be amiss to learn. Was it the office of deacons? This (now) is not in the churches, but this charge (to look to widows) belongeth to presbyters ; and as yet there was no bishop, but the apostles only. Wherefore I think it was neither the name of deacons nor presbyters expressly and plainly,’ which these seven received. If these seven" were expressly neither deacons nor presbyters, as Chrysostom thinketh they were not, and the council in Trullo jometh” with him in the same opinion, then can their election be no proof, that others joined with the apostles in the choice of presbyters or bishops. If with Ignatius*, Cyprian’, Jerome’, and others we take these seven for deacons, such as served in the church, and attended on the Lord’s table t Chrysost. in Acta Apost. hom. xiv. [t. ix. p. 134. ‘Omotoy 5¢ dpa aklwua obra elxov, kal molay edekayTo yxelpoToviay, avayKatoy pabeiv. apa Thy Tay Siaxdvwr ; kal phy tovto ev Tais éxkAnolats ovK éoT, GAAA Tey TpecBuTépwy eotly 7 oikovoula: 88ev ovte Siakdvwy ove mpeaBuTepwy olucs Td dvoua elvat SjAov kal pavepdrv.] u Thus amplified in the Latin: “ Huic Chrysostomi judicio subscribit concilium Constantinopolitanum sub Justiniano celebratum. Sive igitur isti septem ministerio mensarum et ecclesi- asticorum bonorum dispensationi tan- tummodo prefecti fuerunt, ut ipsi do- cent; sive ex septuaginta discipulorum numero ut Epiphanius et Chrysostomus putant, delecti fuerunt, non ad diaco- norum aut presbyterorum finctiones, sed ad novam quandam et inusitatam administrationem illis temporibus et personis necessariam, nostris autem re- bus et moribus tam inutilem, quam in- cognitam; nullum inde prejudicium vel levissimum fieri potest, ut in eli- gendis presbyteris et episcopis juris idem apud nos populus haberet.” w [Concil. in Trullo. sub Justinian. edit. Labbei, 1671. tom. vi. col. 1150. Tavra diepunverwy 6 THs éxkAnolas b:da- oKadros "Iwavyns 6 XpvodoTomos, otTw dieéeiot Savudoo &kiov, mas ove eoxlabn 7) TAnG0s em) TH aipécer Tay avdpar, TQS ovk amredoKiudobnoay tr alta ot améaToAot. éroiov dé tpa atiwua elxov ovtot, Kal molay edekayto xeipotoviar, avaykatoy mabeiy. Gpa Thy Tay diaKkdveY 5 when the mysteries of Christ kal phy tovto év tais éxkAnolais ovK Zot. GAA TOY TpecBUTEpwy 7 oikoVvO= pla €or ; Kal Tot ovdérw'ovdels exlaKxomos hv, GAN ot aawdotoAa pdvor* dev obreE diakdvev, ovte mpeoBuTépwy oluar Td dvoua elvai SjAov Kal pavepdv. em tob- Tols obv Knpiocouey kal Nucis, date TOs mpoeipnuevous Ente Staxdvous, pH em TOY Tots pvoTnplois Stakovoumevwy AauBa- vetOat KaTa Thy mpoepunvevOeioay 5id5a- OkaAlayv, GAAG TOUS Thy oiKovouiay THs kowns xpelas Tay TéTE cuvnPpoLopevwy eyxeipirbevras ToUTous Umdpxety, ot TUTOS nu Kay TolT@ yeydvact THS Tepl Tous deouevous piravOpwrias Te kad cmrovd7js. | x Ignatii Epist. ad Heronem. [edit. Lond. 1680. p. 92. Mydéy tvev trav emickérwy mpatre, iepeis yap ict, ob de didkovos TGy fepéwy. exetvor BamtiCovow, tepoupyovot, xXEipoTovovat, XEipobeTovat. av d€ avtois Siakovets, as Srépavos, 6 &ytos év ‘lepocoAvmots “laxéBy kad Tots apeo But epots. | y Cyprian. lib. iii. ep. 9. [ep. 3. edit. Oxon. 1682. ‘‘ Meminisse autem dia- coni debent, quoniam apostolos, id est episcopos et prepositos Dominus elegit : diaconos autem post ascensum Domini in ceelos apostoli sibi constituerunt epi- scopatus sui et ecclesiz ministros.”] z Hieron. adversus Luciferianos. [t. ii, p. 139. “ Non quidem abnuo hanc esse ecclesiarum consuetudinem, ut ad eos qui longe in minoribus urbi- bus per presbyteros et diaconos baptizati sunt, episcopus ad invocationem Sancti Spiritus manum impositurus excurrat.”’] CHAP. VII. OF CHRIST’S CHURCH. al were dispensed, yet the apostles made this no perpetual rule for all elections ; otherwise neither Paul, nor any other apostle could have imposed hands but on such as the people named and elected, which is evidently repugnant to the scriptures?, as in place convenient shall appear. Again, this singular example concludeth no more for electing by voices, than the choice of Matthias doth for retaining of lots. For since two sorts of elections were used by the apostles presently the one upon the other, who can determine which of those twain was prescribed to the church as of necessity to be continued>? Lastly, examples are no precepts ; and the reasons that moved the apostles to refer the choice of those seven to the liking of the multitude, admit infinite varieties and circumstances, which being altered, the effect must needs alter according to the cause. And therefore no general rule can be drawn from a particular fact without a strong reason to maintain the co- herence ; much less may you leap from the choice of deacons in the apostles’ time, to conclude the like of the election of presbyters and bishops which then did, and now do greatly differ both in gifts and calling from the deacons. That the ministers and elders of Lystra and Iconium, and of the churches confining, were ordained by Paul and Bar- nabas, can be no question: the text doth clearly avouch it; only the signification of the Greek word yeporovijcavres there used, is forced by some to prove that those elders were chosen by the consent of others, besides Paul and Barnabas ; because xetporovetv, say they, is to choose by lifting up of hands, which was the use amongst the Grecians for the people to do in their elections. The advantage taken upon the word X€lpotovety is not so sound as they suppose. For first, if that were the right ety- mology of the word, yet as most words in Greek and Hebrew, besides the external action and circumstance which they first import, do signify the effects and consequents depending on that action and circumstance, and are by translation generally and usually applied to other things, so this word doth signify @ Thus L.: “quod non scripturis sitas rem totam in ecclesie positam ar- modo contrarium, sed in Dei gratiam bitrio declarat, ut quid tempori, loco, est injurium.” personis maxime conveniret, ipsa pro > Added L.: “ An potius ista diver- sua prudentia judicaret.” Acts x. 40, 4I. 112 to elect and appoint, though no hands be held up, because electing and appointing was the effect and consequent of lifting up the hands. To prove this we need go no further than chap. x. of this very book, where St. Luke, without all contradiction, useth the word in such sort and sense as I mention. “ This Jesus of Nazareth God raised up the third day, and shewed him openly ; not to all the people, adda pdp- TUOL TOIS TPOKEXELPOTOVNLEVOLS bTO TOD Ocod jyiv, but to us wit- nesses chosen (or, appointed) beforehand of God.” It were more than absurd to imagine, that God did choose the apostles to be witnesses of his Son’s resurrection by lifting up of hands: God hath not hands to lift up: the apostles neither were, nor could be chosen by the people’s hands ; wherefore ye:poroveiv doth signify simply to choose and appoint, though it be not done with holding up of hands, nor by the people. Again, were the word in Acts xiv. used in that signification which they urge, as namely, to consent or elect with holding up the hands, yet the text doth manifestly restrain it to Paul and Barnabas, that they did elect and appoint by stretching out their hands, such elders as the churches then needed¢. For xetporoveiv is for a man to hold up, or stretch out his own hand, and not other men’s hands; and no example will ever be brought that xe:porovjoa is to gather voices, or take the consents of others ; but for men to give voices themselves, and THE PERPETUAL GOVERNMENT CHAP. VII. c Added L. : “‘ Reversi sunt’ (Paulus et Barnabas) ‘ Lystram et Iconium et Antiochiam, confirmantes discipulorum animos, et hortantes ut in fide perma- nerent. Xepotovhoayvtes 5& avTovs mper= Butépous Kara Thy éxkAnociay: Et cre- antes illis presbyteros per singulas eccle- sias commendarunt eos Domino in quem crediderant.’ Creantes aut constitu- entes, vel cum creassent et constituissent illis presbyteros. Quinam alii quam Paulus et Barnabas, qui Lystram, Ico- nium et Antiochiam reversi, confirma- bant discipulorum animos et commen- dabant eos Domino postquam ‘ illis presbyteros creassent ?’? Sic enim con- textus et coherentia verborum postulat : nec sine summa scriptoris injuria, par- ticipium possis, quaantumcunque pugnes, alio torquere. Quibus autem constitu- erunt presbyteros ? Illis, populo videlicet aut discipulis. Sit igitur xepotovety consensus exprimendi causa manum ex- tollere : certe Paulus et Barnabas suis ipsorum manibus elatis presbyteros illis in locis designabant. Non enim aliorum manus, multo minus totius populi, sed suas ipsorum efferebant. Nam ut xer- porovety sit populi manus in altum attollere, aut alte sublatas numerare, nullo nec argumento nec exemplo doceri potest. Non ergo suifragia colligebant Paulus et Barnabas, quod multi somniant ex hoc loco: nec rem tanti ponderis et momenti multitudinis arbitrio permise- runt, sed suis ipsorum manibus et suf- fragiis quicquid id fuit, perfecerunt. Quapropter ex his verbis nunquam efficient aliquos presbyteros populi votis delectos fuisse: de Paulo dicitur et Barnaba quod presbyteros creaverint ac ordinaverint in illis ecclesiis: de populo nihil hujnsmodi vel exprimitur vel colligitur; nisi commenta nostrarum opinionum de industria velimus Spiritus Sancti verbis supponere.” CHAP. VII. OF CHRIST’S CHURCH. 113 signify their own consents by stretching forth their hands. And so, howsoever the word be pressed, it cannot prove that others concurred with Paul and Barnabas in that action. But to speak somewhat more of the signification of the word xetporoveiv, not as the profane orators amongst the Gre- cians applied it, but as the church stories and ancient councils in Greek ever used it’; yewporovety is properly yxetpas Teiveww, that is, to stretch or extend the hand, as well forthright as upward ; and for that cause with ecclesiastical writers it im- porteth as much as yeupodereiv, that is, to lay hands on another man’s head. For the hands must first be stretched forth, which is xeporovia, before they can be laid on, which is yeu- podecia, and then xeworovnoa, Acts xiv, is nothing else but imposing of hands¢; even as Paul did, Acts xix, on the twelve disciples whom he found at Ephesus. If my affirmation for the use of the word be not trusted, let the places following be considered. Eusebius reporting Cor- nelius’ words, how Novatus’ gat to be an elder or minister in the church by the immoderate favour of the bishop that made him, saith, “The bishop being prohibited by all the clergy and many of the laity, desired he might be suffered to impose hands on him only! ;” xe:porovjoa: in this place cannot be to gather voices, for the whole clergy, and a great number of the laity, were against the making of Novatus priest, as a thing repugnant to the canons: it doth therefore signify im- position of hands, which the bishop gave though the clergy and people dissented. The great council of Nice, as Socrates writeth, was con- tent that the ministers and priests made by Miletius the schismatic, “ being admitted and ordained by a more sacred imposition of hands®” (than that they received of Miletius), d Added L.: “qui vera Grecie lu- mina fuerunt, et istius verbi nec vim ignorarunt, nec usum occultarunt, Paulo longius si repetamus, operam et oleum, opinor, non perdemus.” e Added L. : “ oua ceremonia Spiritus Sanctus ab apostolis dabatur his qui ad ecclesi# ministerium vocandi essent.”” f Ruseb. Eccl. Hist. lib. vi. cap. 43. [edit. Par. 1678. p. 199. ‘Os diaxwAvd- BILSON. Mevos b3d TmayTbs TOD KANpov, GAAG Kal Aaikav morAdAGy, jilwre cvyxwpnOjvar avT@ TovTOY povoy xXELpoTOVTACAL. | & Socratis Hist. Eccl. lib. i. cap. 9. {edit. Cantab. 1720. p. 27. “Edokev oty idea Tous bm avtov KaraoTadeyTas, bvoTikwréepa xetpotovia BeBaiwévtas Kowwvijcas emt TovTos, ep pre exe ev avrovs Thy Tyushy Kad AccToupylay. | I 114 THE PERPETUAL GOVERNMENT CHAP. VII. should retain the honour of their place and officeh, The holding up of the people’s hands to signify their consents is no way mystical or sacred ; but the laying on of hands by the bishop is a mystical and sacred action derived from the apo- stles, and ever since continued in the church of Christ. The same author likewise affirmeth, that the Homoousians or true Christians in Constantinople, after the death of Eudoxius the Arian, named or elected ‘one Evagrius, and Eustathius” (once bishop of Antioch lying secretly in Constantinople) “imposed hands on himi.” Eustathius did not the second time elect Evagrius, he was chosen before by the people, but he gave him imposition of hands, which there is expressed by xelporovety ; and Valens the emperor, when he heard it, commandedi “the party that imposed hands, and the party that received imposition of hands, to be banished each of them to a several place*.’”’ The electors were not banished, for then the whole number that named him must have gone into exile, but that he imposed hands and created Evagrius bishop of Constantinople, he alone and Evagrius were thrown into banishment. Xecporoveiv therefore is, for a bishop to confirm and consummate the nomination and election before made, with laying his hands on the party elected. And that the same writer most manifestly expresseth' in the choice both of Ambrose and Chrysostom. When Auxentius the Arian, bishop of Milan, was dead, the people were ready to go together by the ears about the choice of a new bishop. ‘To repress which sedition, Ambrose, then lieutenant of the province, came into the church amongst the people ; and as with many good persuasions he endeayoured to stay the rage of the people, “ suddenly there was a general consent of them all; and they cried out that he was worthy h Added L. : “ Quid aliud potest esse xetpotovia hoc in loco quam xerpobecta ? i Socrat. lib. iv. cap. 14. [p. 230. Kaipod 5¢ vouloavres SedpaxOar of Tod ‘Opoovctov Tijs Eavt@v miatews Evdypidv Tia. mpoeBaddAovTOo. | j Socrat. lib. iv. cap. 15. [ed. Cantab. _ 1720. p. 231. "ExéAevoéy Te ev TavT@ ovdAAnpbertas Toy xXELpoTovncayvTa Kal Tov xXEtporovnbevTa AAV GAAaXOU TreEpt- opie Oa. | k Added L. : ‘* Rem gestam si breviter percurramus, Evagrium populus elegit : et, electum offerunt Eustathio, non iterum eligendum, sed certe consecran- dum.” 1 Added L. : “rerum gravis explicator, et verborum satis intelligens.” CHAP. VII. OF CHRIST'S CHURCH. 115 of the place ; and they all desired he might be created™,” or receive imposition of hands. The emperor, when he heard this, wondering at the sudden consent and agreement of the people, and perceiving it to be God’s doing, willed the bishops “to yield their service unto God, (as it were,) bidding (them) to impose hands".” The people, after they had with one consent chosen Ambrose, desired to have him, not elected again, (that was already finished,) but confirmed with imposi- tion of hands, which is there signified by yeporovetoOar; and the emperor being advertised that the people had elected him, required the bishops ° “to yield their service unto God?,” which is there expressed by xepotoveiv: yxepotovety is therefore a stretching forth of the hands belonging to the bishops after the people’s choice is made, which can be nothing else by the canons of the primitive church, but imposition of hands; whereby the party chosen is allowed and authorized to exe- cute his function. The lke will appear in the choice of Chrysostom. After the death of Nectarius, bishop of Constantinople, Chrysostom, one of the priests or ministers of Antioch, was sent for by Arcadius the emperor, to succeed in the room of Nectarius. This the emperor did, “ by the (general consent, or) common decree of all joming together, as well of the clergy as laity 4.” And when by the emperor’s commandment many other bishops were come to Constantinople, and amongst them Theophilus, archbishop of Alexandria, to consecrate the bishop newly chosen, Theophilus, for the desire he had to promote a priest of his own to the place, refused to give Chrysostom imposi- tion of hands. Upon which refusal, Theophilus was detected to the bishops then assembled, of many crimes, and sundry complaints were offered against him. And Eutropius, high chamberlain to the emperor, taking the bills of complaint, m Socrat. lib. iv. cap. 30. [ed. Cantab. 1720. p. 252. Aipvidios pla cvupwvia Tov mavTwy eyivero: Kad éBdwy ’AuBpd- ciov eétov elvar THs emioKkonas, avTdy TE XElporoveicba mdyres jklovy. | n Ibid. [p. 253. 6 5& BaciAcds Oavud- Tas THY TOD Aaod dudvo.ay, Ocod TE epyov elvat ‘yvous Tb yevduevoy, edhAou Tots émiokdmols, dmoupyevy TH Oe@ KedevovTe XElpoToveiy. | o Added L. : “non ut denuo rogatio- nem ferrent, aut suffragia colligerent,” P Socrat. lib. iv. cap. 30. q Ejusd. lib. vi. cap. 2. [edit. Cantab. 1720. p. 309. Wndlopatr Kow@ dod mavTwy, KAipov Te pnul Kat Aaod, 6 Ba- alAevs avTby “Apkddios metameumerat. | 12 116 THE PERPETUAL GOVERNMENT CHAP. VII. shewed them to Theophilus, and bad him make his choice, i) xetporoveiv “lwdvynv, “either to impose hands on Chryso- stom,” or to answer the things objected against him. Theo- philus, fearing the accusations, rov lwavyny éxetpotovyce, “gave Chrysostom imposition of hands.” ‘The election was fully made by the general consent of the prince, people, and clergy, and a synod of bishops called to consecrate or lay hands on him that was chosen. The archbishop therefore of Alex- andria meddled not with the choice of Chrysostom, which was before concluded, but withheld imposition of hands, which by the prerogative of his place and dignity of his see apper- tained to him, and so xe:poroveivy most manifestly by the eccle- siastical writers is used for imposition of hands; which no way belonged to the people, but was always reserved to the apostles and their successors‘. And so much Chrysostom himself will witness unto us; who intreating of the choice of the seven deacons, made in Acts yi., upon the words, xat zpocev€duevor éxéOnxav avrois Tas xeipas, “ and (the apostles) praying, laid hands on them,” writeth thus: “ Hands were laid on them with prayer. ‘This is (that which the Grecians call) xe:porovia, the hand of man is laid on; but God worketh all, and his hand it is that toucheth the head of him that receiveth imposition of hands, if they be laid on as they oughts.” Where, éz€@nxav ras xeipas, “they laid hands on them,” standeth for the active to éxeupo- tovndncay, “ they received imposition of hands,” and equiva- lent with both is xetporovia, which is expounded by these two circumstances, 7 xelp éafkeita Tov avdpos, “the hand of man is laid on,” and 7 avrod xelp Garerat Tis Kepadijs, “ the hand (of God) toucheth the head of him that is orderedt.” Again, de- bating the words of St. Paul to Timothy, “ Neglect not the gift, which was given thee by prophecy,” pera émiBéoews Tov t Added L.: “qui presbyteros, qua- evn THs Kepad7s TOU XELpoTovoumEvov, cunque ratione delectos et designatos, impositione manuum suarum et appro- babant, et ordinabant.”” s Chrysost. in Act. Ap. hom. xiv. [t. ix. 133. ’Exetpotovn@noay 51a mpooevyx7s” TovTo yap 7 xetpotovia eotiv. 7 xeElp énlkertat ToD Gvdpds, Td de wav 6 Ocds epyd(erat. kal 7 avtod xelp eotly 7 axTo- éay ws Se? xeipotovATas. | t Added L. : “ xetpotoveiy igitur, Chry- sostomi judicio prorsus idem valet quod manus extendere super caput ordinandi: vulgi vero consensum aut populi suffra- gia, scriptoribus ecclesiasticis, quod ego legerim, nunquam designat.” CHAP. VII. OF CHRIST’S CHURCH. a7/ XElpGv Tod mpecButepiov, “ with the imposition of hands of the presbytery ;” he saith, “ (Paul) speaketh not here of elders but of bishops ; for elders laid not hands on a bishop, which Timothy was".” Where xeiporoveir is used by Chrysostom to import and express these words of St. Paul, rév xeipov énlOe- ots, “ imposition of hands.” The very same exposition of the word xeporoveiy is often used in the ecclesiastical history. When Moses was to be made bishop of the Saracens before the Roman emperor could have peace with them, and was brought to Lucius, an Arian and bloody persecutor, then bishop of Alexandria, to be consecrated by him, “he refused imposition of hands with these words to Lucius: ‘I think myself unworthy for the place of a bishop ; but if the state of the commonwealth so require, Lucius shall lay no hands on me, for his right hand is full of blood ;? and so his friends led him to the mountains, there to receive imposition of hands of those that were banished (for the truth)’.” Likewise when Sabbatius the Jew, that was made priest by Marcianus a bishop of the Novatians, began to trouble the church with observing and urging the passover after the Jewish manner, Marcianus, misliking his own error, “ for imposing hands on him,” said, it had been better for him “ to have laid his hands on thorns”,” than on such priests. And so Basil expressing the words of St. Paul to Timothy, “ Lay hands hastily on no man,” saith, “We must not be easy (or, over ready) to impose hands*.” There can then be no question, but as amongst the profane Grecians xeporoveiv did signify to lift up the hand in token of u Chrysost. in 1 Tim. cap. iv. hom. 6émws by thy xelpotovlay mapa Tay eis xiii. [t. x1i. p. 486. Ov yap 5h mpeoBirepat tov enlaxoroy exetpotdvour. | Vv Socrat. lib. iv. cap. 36. [ed. Can- tab. 1720. p. 258. ’E7el 5€ mpbs toy kpatovvta TéTe TaY eKkKAnoI@Y AovKLoy 4XOn, Thy xetporovlay amépuye, ToLadTa. eimay mpos Aovkiov' "Eye pev euavtdy yyotwa. THs tepwoivns avdkiov' et de AvolTeAci TodTO Tols Snuotlos mpdyyacW, ovK emOhoer mor xeipa AovKios, meTAN- potat yap avtod aiudtrwy 7 Sebid.....- Tavra Kal Ta To.atTa Acyovta Tov Mw- THY, amiyov of emithde.or mpbs Td vpos, ekoplay tuyxavovtwy déénran. | w Socrat. lib. v. cap. 21. [ed. Can- tab. p. 289. Tatra yvovs 6 Mapkiards, eueupeto uev Thy em TH XeipoTovia mAG- vnv, Ott ottw Kevoddkous avOpmémous «is 7 mpeaBuTEpioy mponyayeto’ Kal Svao- pay ereye, BeATLov Hy em’ axdvOats TebeL~ Kéva Tas XEipas Tas éEavTod }) dTE TOVS mep) SaBBarwov eis Td mpecButepiov mpoe- Bader. | * Basil. Definit. 70. [Regula 7o. ed. Paris. 1638. Ov det rep) Tas xeipotovias ebxep7 elvan. | 118 THE PERPETUAL GOVERNMENT CHAP. VII. liking, because that was their manner in yielding their con- sents, so amongst all ecclesiastical writers’, xe:poroveiv is, to lay hands on another man’s head, which the church of Christ - used in calling and approving her bishops and presbyters, to whom she committed the cure of souls. And in this sense shall we find the word every where occurrent in the Greek canons of the ancient councils; as by five hundred examples more might be shewed, if these were not enough which I have produced. Whose liking and leisure seryeth him to make trial hereof, let him read the councils and fathers here quoted, though not discussed for brevity’s sake, lest in a matter more than plain I should be tedious, and spend both pains and time more than sufficient. The canons called the apostles’, (which I allege not as theirs, but as agreeing in many things with the ancient rules and orders of the primitive church’,) the council of Ancyra?, the council of Neocesaria®, the great council of Nice*, the council of Antioch®, the council of Laodicea®, the general council of Constantinople‘, the great council of Chalcedon’, the council of Africa’; Basili, Nazianzen*, Chrysostom!, Epiphanius™, Gregory"; and so the Greek historiographers,—Eusebius°, SocratesP, Theodoret4, Sozomen’, Evagrius*:—AlIl which' places, and infinite others prove the word xe:poroveiy to be taken amongst the Greek divines, as I haye said, for “ imposition of hands,” and to be an act proper to the bishops, not com- mon to the people ; and therefore by no means to import a col- h Can. 13. 18. 50. 51. 56. 90. 95- i Epist. 74. 76. k In Epitaph. Patris. 1 De Sacerdotio, lib. ii. and iv. m Heres. 75. n In Vita Nazianz. ° Lib. vi. cap. 20. p Lib. i. cap. 15. ii. 6. 12. 13. 24. y Thus L.: “sic apud ecclesiasticos authores, fere semper hanc habet no- tionem, ut attentius capiti, cum certa quadam consecratione manus impona- tur: que consuetudo benedicendi ac manus imponendi presbyteris et episco- pis cum ordinantur, a fontibus apostolicis deducta, per mille quingentas seculorum wtates et amplius, in ecclesia Dei reli- giose semper retenta est et observata.” z The t. 2. 29. 35. 68. a Can. 10, 13. > Can. g. If. ¢ Can. 4. 16. 19. a Can. g. 10. 18. 19. 22. e Can. 5. f Can. 2. 4. & Can. 2. 6. 15. 24. 26. 35. 44. iii. g. iv. 29. v. 5.8.15. vi 12. 14. 15.17. Vii. 12. 26. 28. 36. 37. 4 Lib. iv. cap. 7. 13. V- 23. r Lib. iii. cap. 3. 4. 6. iv. 8. 12. 20. 22. 24. V. 12.13. Vi. 8.13. 23-24. 38. vii. 3. 8. g. 10. 18. viii. 2. s Lib. ii. cap. 5. 8. 10. iii. 7. t [“ All these places” would make the sentence smoother, if not more gram- matically complete. —ED.] CHAP. VII. OF CHRIST’S CHURCH. 119 lecting of the people’s voices, or gathering their consents, although I deny not but sometimes it signifieth simply to choose, by whomsoever it be done, one or many. St. Paul so useth the word, commending Luke unto the Corinthians: “ We have sent the brother whose praise is in the Gospel; not only so, but also he is chosen of the churches to be a companion with us in our journey (or, to go with us)", to carry this grace or contribution which is minis- tered by us.” In collecting and conveying the liberality of the Gentiles unto the saints at Jerusalem, St. Paul would not inter- meddle alone, lest any should distrust him, or misreport him, as covetously detaining, or fraudulently diverting any part of that which was sent; but he took such to go with him, and to be privy to his doings, as the churches that were contributors liked and allowed ; those he calleth “ the messengers of the churches’,” and they were chosen by the churches them- selves, not by the apostle, because he would avoid all sus- picion and blame in this service, and provide for the sincere 2 Cor. viii. report and opinion of his doings “even with men.” I find*" the word likewise used once or twice in epistles that are attributed to Ignatius; where yeiporovioa enicxoTov*, is to choose some bishop that should be sent as a legate to Antioch in Syria to procure and confirm the peace of that church, and not to choose one that should be bishop of Antioch ; for as yet Ignatius their bishop was living, who wrote that epistle ; and what had the churches of Philadelphia and Smyrna to do with the choosing of a new bishop for the church of Antioch ? but as other churches used in any contention or unquietness of their neighbours to send, some their bishop, some an elder or deacon, to appease the strife, and reduce the church to con- cord, so Ignatius prayed them in his absence, being now u Ov pdvov BE GAA Kal xelpoTovnbels uplas, mpémov eatly syiv, as exkrnola imd tay exKAnoiay ovveKdnWos Hav. 2 Oeod yxeEwporovica enloxowoy, cis Td Cor. viii. 18, 19. mperBevoat exer Ocovd mpea Beta. | V AméoroAo exkAnoiay. 2 Cor. viii. * Ignatii Epist. ad Polycarpum. [ed. 23. Lond. 1680. p. 15. Upémer MoAtxapme w Ignatii Epist. ad Philadelphios. [ed. @eouarapiordtare, oupBovrAov aryaryeiv Lond. 1680. p- 187. "Emeidy kara Thy Oeonpeméaratoy, kal xEipoTovical Tiva dv mpooeuxiy b Suav, Kal To omhdyxva, Bexere ayanntov Alay éxere kal Hoxvov, ds duvh- ev Xpior@ "Inood,~, dry yeAn pot cipnvet- ceTat Deodpduos Karcio ba. | ew Thy ekkAnolay thy ev ’Avtioxla Tis 120 THE PERPETUAL GOVERNMENT CHAP. VII. Christ’s prisoner, to send some sufficient legate to heal the breach that was made, and quench the flame that was kindled in his church at Antioch. For the signification and etymology of the word xe.poroveiv this may suffice ; by which itis evident, no proof can be made from the fact of Paul and Barnabas, in Acts xiv., that the people or presbytery concurred with them in the election of elders, or imposition of hands; yea, rather, since xepororeiv with all Greek councils, fathers, and stories, is “ to ordain by laying on of hands,” both the general use of the word amongst all Greek divines, and the coherence of the text do enforce, that Paul and Barnabas, without assistance or consent of others (for any thing that is expressed), imposed hands on meet pastors in every place and church that was destitute. And this translation of the word hath far better warrant than that which is lately crept into some English Bibles, “ they ordained elders by election.” The place, 1 Tim. iv. is left; whereas some think St. Paul confesseth, that others joined with him in the calling of Timothy: but what if the word zpecSurépiov signify there, not the college of elders, but rather the degree and office of an elder ; how can we thence infer** that others joined with Paul in laying hands on Timothy? The commentaries under Je- rome’s name do so expound it, ‘‘ He received the grace of prophecy, together with the order (or, calling) of a bishop’.” And so Primasius, Haymo,and others understand it. Yea, Lyra himself could find that “ (the word) presbyterium” (in this place of St. Paul) “ is the dignity or office of an elder’ ;” and he speaketh nothing amiss, for the Greek word hath that sig- nification as usual as the other. In the second canon of the great Nicene council, the fathers misliked that some were promoted “together with their bap- xx Altered thus: “ Num homonymiam verbi, presidium cause suz collocabunt ? et hoc fundamento totam discipline su- perficiem excitabunt ?” y Hieron. in 1 Tim. iy. [t. ix. 385. “ Prophetie gratiam habebat cum ordi- natione episcopatus.’”] z Nicolai de Lyra Librorum Nov. Test. Exposit. [Rome, 1472. fol. 124. in 1 Tim. iv.] ‘‘ Est autem presbyterium, dignitas vel officium presbyteri [et ac- cipitur hic presbyterium pro episcopatu sicut e converso sub nomine episcopi vel episcopatus comprehenditur presby- ter seu prelatus in principio capituli precedentis.”] CHAP. VII. OF CHRIST’S CHURCH. 12] tism unto the office or dignity of a bishop, or of an elder? ;” that is, unto a bishopric or an eldership. The council of Antioch, the eighteenth canon, taketh order, that such as were appointed to be bishops, and could not be received in the places to which they were named, should return to the churches where they were before, and retain their former de- gree and calling of an elder; but if they troubled or dis- quieted the bishops already settled, adaipetoOar adtods Kal THY Ty TOO TpeoBurepiou, “ even the (degree and) honour of the eldership (which they had) should be taken from them>.” The council of Africa in their epistle to Bonifacius bishop of Rome, advertising him what they had done with Apiarius for whom he had written unto them, saith in this wise: “ We thought good, that Apiarius the priest should be removed from the church of Sica, but retain the honour of his degree, and receiving our letters of testimony, might” in any other church “ where he would and could, execute the office of his priesthood ¢.” Eusebius useth the word in that sense very often. The bishops, saith he, of Cesaria and Jerusalem, judging Origen to be worthy of the highest degree, “ laid hands on him for an eldership“;” or to make him an elder. Again, the bishops of Cesaria prayed him to expound the Scriptures unto the whole congregation, “‘ when as yet he had not received impo- sition of hands of an eldership, or of priesthood*’.” Not long a Concil. Niceni can. ii. [t. ii. col. 29. “Emed)) woAAG fro. bmd avdryns, 7) GArws erevyouevwy Tov avOpdrrwy eye- veTo Tapa Toy Kavdva TOY EKKANTLATTIKOY ote avOpmrovs amd eOvikod Blov upre mpooeAOdvTas TH mloTre Kal ev oAlyw xpove KaTnxnbevtas, evOUs em) Td mveEv- patixby AouTpoy wyew, Kal Gua Te Bar- TicOjvar mpodyew eis emioxom)y 7) mpec- Butepetoy’ Karas okey Exe Tov Aowrod pndev To.odTo yivecOan. | b Concil. Antioch. can. xviii. [t. ii. col. 569. EY tis emlaxomos XeipoTovnbels eis mapoixtay uy GmeAOn cis hy exetpo- Tovnon, ov mapa Thy EavToU aitlay, adr’ Hrot 8a Thy TOD Aaod mapatrnow,, } dv érépay airtay ov ef avTod yevouevny, Tov- TOV METEXEWTHS Tims KalTHS AcvToupylas udvoy undey mapevoxAovyTa Tois mpdry- baci TiHs exkAnotas, €v0a ty ovvd-yoTo. | ¢ Concil. Afric. can. cxxxiv. [t. ii. col. 1139. “Hpeoey nyuiy iva ex THs ev Slkn exnanotas aroxwnOh 6 mpecBurepos *Amidpios, pudatTomevns, avT@ Sndovdte THs Tyuns Tov Bauov avTod Kal Aapu- Bavey emiotoAhy, érovdimoTe adAAaxov BovAndein kal Suvnbetn, TOG Kabhkovte Tov mpeoBuTeplov AccToupynon.: | d Eusebius, lib. vi. cap. 8. [ed. Par. 1678. p. 170. “Ore Ty KaTd Tlada- otiyny of uddiora SéKiuor Kad diampe- movtes Katoapelas te Kat ‘lepocoAvuov énloxotol, mpeaBelway toy “Qpvyevny Kai Tis avetdrw Tins eévov elvar SoKimd- cavres, xeipas eis mpecBuTépioy avT@ TeBelkact. | e Euseb. Eccl. Hist. lib. vi. cap. 20. fed. Par. 1678. p. 180. ’EA@dy én Tadaortivns, ev Katoapelg tas diaTpiBas émoteiro’ evOa Kal diaréyecOu, Tas TE 2 Tim. i. 6. 122 THE PERPETUAL GOVERNMENT CHAP. VII. after, being sent into Palestine upon some urgent eccle- siastical affairs, “ he received imposition of hands of priest- hood by the bishops of those parts.” And Cornelius speak- ing of Novatus, saith, he gat his priesthood or eldership by the favour of the bishop, “ that laid hands on him for the lot or office of an eldership’.” Socrates telling how Proclus rose to be bishop of Constantinople, saith that Atticus first placed him “in the order of deaconship® ;” after he was thought worthy mpecBurepeiov, and by Sisinnius preferred “to the bishopric of Cyzicum';” where bd.aKxovia, tpecBurepeiov, ém- oxo7}, stand in order for the degree and place of a deacon, elder, and bishop. And surely either the Greek tongue wanteth a word to express the office and calling of an elder derived from zpeoBuirepos, which were absurd ; or else the two words apeoButepeiov and zpeoBurépiov must signify as well the office and degree of every elder, as the whole number and assembly of elders. If any man think this exposition to be frivolous or curious, let him read what Calvini confesseth of it ; “‘ They which think the word presbyterium, to be here a noun collective, and put for the college of elders, think well in my judgment. Though all things weighed, I confess the other sense agreeth well” with the words, “ that it should be a name of office*.”” Then doth this place make no forcible proof that the presbytery did concur with Paul in laying hands on Timothy. That Paul laid hands on Timothy, cannot be doubted; the words of Paul unto him are plain: “ Stir up the grace of God, that is in thee, by the imposition of my hands.” That the pres- bytery joined with him in that action is supposed out of the Ocias Epunvevew ypapas emt Tov Kowvov THs ekkAnolas, of THde emlokoro, Kalror Tis Tov mpeaBurTepiov xeEtpoTovias ovdérw TetuxnKdTa avToy jélovy. | f Ejusd. lib. vi. cap. 23. [p. 182. Kaé’ ovs 6 ’Opvyéevns emevyovons xpelas exkAn- TlacTIK@Y eveKa MpayudTwy, em) Thy “EA- Adda oreiAduevos Thy Sid Madaotivys, mpeoButeplouv xeipobeclay ev Katoapela mpos TOV THE emickdT@Y avadauBaver. | & Ejusd. lib. vi. cap. 43. [p. 199. Karadimay yap 6 Aaumpds ovTos Thy exkAnolay Tod Ocod, ev 7 muoTEVoas Ka- THEOn Tod mpecBuTeplov Kata xXdpw Tov emitkdmov Tov exiOEvTOS aUT@ XEIpas eis mpeoBuTepiov KAnpov. | h Socrates lib. vii. cap. 41. [p. 386. ed. Par. 1688. ’Ev 77 tTakéer THs Siakovias.] i [Tlpds thy Kuikou émoxomhy. Ibid.} j Added L.: “vir longe doctis- simus,” k Calvinus in 1 Tim. iv. 14. [ed. Geneve, 1600. p. 495. “ Presbyterium qui hic collectivum nomen esse putant, pro collegio presbyterorum positum, recte sentiunt meo judicio; tametsi om- nibus expensis, diversum sensum non male quadrare fateor, ut sit nomen of- ficii.””] CHAP. VII. OF CHRIST’S CHURCH. 123 words of Paul, 1 Tim. iv, but cannot thence be concluded ; as we see by the diverse signification of the word zpeoBureplov, and by the confession of old and new writers. But Calvin, you say, affirmeth the other exposition to be the better; and so do Chrysostom, Ambrose, Theodoret, Theophylact and others. Nay, what if Calvin! reject the other exposition as contrary to Paul’s own words elsewhere uttered? Look his Institutions; his words be these: “ Paul himself saith, that he, and no others mo, laid hands on Timothy. < Stir up the grace,’ saith he, ‘ that is in thee by the laying on of my hands:’ for that which is written in the other epistle of impo- sition of hands of the eldership, I do not so take it, as if Paul spake of the college of elders, but by that word I understand the very ordering (of Timothy) ; as if Paul had said, Look that the grace be not in vain, which thou receivedst by imposition of hands when I created (or made) thee an elder ™.” If, seposing a little the names of men, we examine the grounds of both interpretations, or remember but your own positions, we shall soon perceive which is the likelier. That the presbytery joined with Paul in laying hands on Timothy, no reason eyicteth ; only the ambiguity of the word, which hath those two significations, leadeth some writers to that sur- mise: on the other side, that Paul himself laid hands on Timothy without others to conjoin with him; besides the words of Paul, which are plain enough® for that purpose, the excellency of Timothy’s function°, were he evangelist or bishop, and sufficiency of Paul’s hands do strongly induce P. Yourselves say, Timothy was an evangelist, that is, one which 1 Thus altered in the Latin: “Cal- vinus, ut antea vidimus, utramque partem qua lance sustinet: sed idem alibi re tota diligentius et accuratius ponderata, in nostram plane propendet sententiam.” ™ Calvini Instit. lib. iv. cap. 3. [ed. Geneve, 1608. fol. 218. “ Paulus ipse alibi se, non alios complures, Timotheo manus imposuisse commemorat. ‘ Ad- moneo te,’ inquit, ‘ut gratiam suscites, que in te est per impositionem ma- nuum mearum.’ Nam quod in altera epistola de impositione manuum presby- terii dicitur, non ita accipio, quasi Paulus de seniorum collegio loquatur ; sed hoc nomine ordinationem ipsam intelligo ; quasi diceret, Fac ut gratia, quam per manuum impositionem recepisti, quum te presbyterum crearem, non sit irrita.’’} ® Thus L.: “ preter ipsius manifesta verba brevissime simul ac verissime a Calvino superius exposita.” o Added L.: “supra sortem presby- terorum,” p Added L,: “ Ut interim istorum ho- minum confessionem taceam, qui si con- stare sibi velint, nulla potuit in ordi- nando Timotheo, quippe evangelista, presbyterorum authoritas intercedere.” Acts xv. 36—4o. 124 THE PERPETUAL GOVERNMENT CHAP. VII. attended and helped the apostle in his travels for the gospel ; and to appoint who should follow the apostle in his yoyages, pertained not to the presbytery of any one church, but lay wholly in the apostle’s own choice and liking; as appeareth by his refusing Mark, and taking Silas, when Barnabas de- parted from him, because he “ would not take Mark into his company.” Again, the power and gifts of an evangelist or bishop so far exceeded the degree of presbyters, that they could not be derived from them, but from the apostles4. As therefore Timothy could not have the calling neither of an evangelist nor of a bishop, from the presbytery, but from the apostle ; so was he to receive imposition of hands (the sign and seal of his calling) from the apostle, and not from the presbytery. Lastly, since Paul saith, his hands were laid on Timothy, what needed the help of other men’s hands? were not Paul’s hands sufficient without assistance to give him the grace either of a prophet, evangelist, bishop or pastor? The first prophets and pastors to whom the apostle committed the churches of the Gentiles ; from whose hands did they receive their gifts? not from Paul’s? Then if Paul’s hands were able to make the pastors and prophets, when as yet there was no pres- bytery, had he now lost his apostolic power, that he could not do the like to Timothy '? But Chrysostom and others affirm, that mo besides Paul laid hands on Timothy.] Chrysostom clean excludeth* the presbytery by saying, “The presbyters could not impose hands on a bishop';” those are his words before alleged. Theodoret saith, “ Paul here calleth them the presbytery, which had apostolic grace ",”’ that is, episcopal, as himself ex- poundeth it. Theophylact followeth Chrysostom, and taketh the presbytery for the bishops, saying; “‘ Mark what force 4 Thus L.: “ Deinde charismata Spi- ritus in Timotheum collata, que Paulus alios, sed illos quidem episcopos; presby- teros autem verbis disertis excludit.” jubet exsuscitari; et potestas evangelica si istis credimus ; aut episcopi, si priscis patribus consentimus, presbyterorum vo- cationem longe superabant, et a nullis preterquam apostolis dari potuerunt.” r Added I. : * An ita vecordes erimus et amentes, ut apostolicam in Paulo potestatem exaruisse dicamus ?” s Thus L.,: ‘‘ Chrysostomus adjungit t Chrysostom. in 1 Tim. Hom. xiii. [t. xii. 486. Ov yap 5) mpeoBirepa toy énloxomov éxepoTdvour. | u [Theodoreti Interpret. Epist. 1. ad Tim. cap. v. [ed. Hale. 1771. t. iil. 662. Xdpicpa Thy didackadrlay exdaece.} mpeoButépioy d& evTaiOa, Tos TIS Gmo- TTOAKTS XApiTOS HELwpEvous. | CHAP. VII. OF CHRIST’S CHURCH. 125 the imposing of hands by bishops hath ’.” Ambrose inclineth to one rather than to many; his words are: “ That the grace of the ordainer was given, he signifieth by prophecy and im- position of hands.” As yet then we have no proof by the scriptures, that in elections of elders the people concurred with the apostles ; nor that in imposing hands the presbytery joined with them: the places cited to that intent, prove no such thing. Matthias was chosen by lots; the seven deacons *, yourselves say, had no charge of the word and sacraments : at Lystra and Iconium, Paul and Barnabas laid hands on such as they found meet to be elders; and Timothy being superior to presbyters, was of force to have the gifts and grace of his calling, not from them, but from the apostle’s hands. I have not racked nor wrested the places from their natural sense, nor the words from their proper significance. Xe:poroveiv, with ecclesiastical writers, to him that will not purposely shut his eyes against the truth Y, is to impose hands ; zpecBurépiov is the office and calling of an elder, as well as the number of elders?; and that sense Calvin not only confesseth “to agree well*” with the text, but resolutely upholdeth it in his Institutions, as the right meaning of St. Paul’s words; the presbytery must go seek for ‘some other hold for the imposition of their hands. The fathers Greek and Latin, repel that as an oversight or conceit in our late writers. How then were elections made, and imposition of hands given in the apostles’ time? I confess I had rather read other v Theophylacti in 1 Tim. iv. Com- ment. [v. 14. “Opa 5€ ppiktoy zh Sivarau 7 enlOcots Tay tepatixav xelpwr. | w Ambros. in 1 Tim. iv. [t. iii. 405. “ Gratiam tamen dari ordinatoris signi- ficat per prophetiam et manuum impo- ferimus (praterquam quod Paulusasserit Timotheum suis manibus consecratum) Calvinus istorum nemini secundus in suis Christiane religionis fundamentis, ingenue confitetur et libere. Veritatis quanta vis quantum est lumen, nisi aures sitionem.”’} x Thus L.: “ Septem diaconorum fide- litas, universe multitudini fuit prius approbanda, quam ceterorum omnium facultates illis crederentur, ad commu- nem totius ecclesiz victum et cultum comparandum.” y Thus L.: “ Xeiporoveiy si morem conciliis, patribus, et historiis usitatum spectemus,” &c. z Added L.: “et hune germanum esse loci Paulini sensum quem nos ad- ad omnia libeat occludere, et oculos ob- signare? ant isti nune et sua com- menta pro sancti Spiritus institutis ven- ditent: populares electiones jure divino stabilitas jactent, apostolos sine presby- teris manus imponere non potuisse cla- mitent.” a Calvinus in 1 Tim. iv. 14. [ed. Geneve 1600. p. 495. ‘* Tametsi omni- bus expensis, diversum sensum non male quadrare fateor, ut sit nomen officii.”” Gen. xlviii. 14. Num.xxvii. 18, 19. Lev. iv. 4. 15. Hist. of Susanna. Matt. xix. 15- Mark x. 16. Mark vi. 5. Luke xiii. nae Mark xvi. 18. Acts xxviii. 126 THE PERPETUAL GOVERNMENT CHAP. VII. men’s judgments herein, than write mine own, so as they take the pains soberly to prove that they say, and not peremptorily to avouch what they like>; the which, if it might be ob- served in the church of Christ, would a great deal the sooner appease and decrease the strifes that now afflict the minds, and quench the zeals of most men, not knowing where to rest, or what to believe: yet lest our silence should animate others to fall further in love with their fancies, I will not be grieved to express what I suppose was the authentical and apostolical manner of electing elders, and imposing hands: and first of imposing of hands; whence it was derived, and to what end it was used. The laying of hands on another’s head was an ancient rite amongst the Jews, used in making their prayers for any, and bearing witness with, or against any, confirmed and ratified by God himself¢. Jacob, when he blessed the children of Joseph, laid his hands on their heads. Moses was willed by God “to put his hands upon Joshua, before all the congrega- tion, and in their sight to give him his charge,” that he might be ruler of the Lord’s people. Every man by the law of Moses was to “ lay his hand on the head of his sacrifice” that he presented unto God. The two elders that falsely accused Susanna, “ laid their hands on her head,” whiles they gave evidence against her. The Son of God when he came in flesh, did not reject that ceremony, but did rather strengthen it. When little children were brought unto him, “he laid his hands on them, and blessed them.” ‘The sick, and such as were possessed with devils, were healed by the laying on of his hands ; and to the faithful he gave that power, that they “should lay their hands on the sick and recover them.” The apostles, receiving it from their Master, not only used it in curing of diseases, and in their public blessings, prayers, and supplications for any man that his labour might succeed to the glory of God and good of others, but also retained it in the calling and confirming of such as the spirit of grace would make meet for the service of Christ’s church, and in confer- ring the gifts of the Holy Ghost on them. “ Paul laid > Thus L.: “vel firmis rationibus e Thus L.: “ac tandem a Servatore pugnare non recusent ;” nostro in evangelio confirmatus.” CHAP. VII. OF CHRIST’S CHURCH. 17 hands on the father of Publius, when he cured him of his fever and bloody flux.” “ Ananias laid hands on Paul,” when Acts ix. 17. as yet he was not baptized, that he might “receive his eye- sight.” When the Holy Ghost commanded to separate and dismiss Paul and Barnabas, that they might attend the work whereto he had appointed them, Simeon, Lucius, and Ma- nahen, that prophesied and preached at Antioch together with them, “ fasted, prayed, and laid their hands on them, Acts xiii. 3. and let them go.” When the seven were chosen to see the whole assembly provided for, and the goods of the faithful well distributed, the apostles “ prayed for them, and laid Acts vi. 6. their hands on them.” Here first appeareth the ordaining of deacons ; in whose election for the trial of their uprightness, discretion, and dili- gence, to dispose the goods and alms of the church, the peo- ple were consulted, as for matters not exceeding their reach, and appertaining to their care: but on the seven, the apostles and none else laid hands, though the seventy disciples and elders were then in place with them. Now though the mul- titude were meet judges of those things which were then re- quired in the deacons, yet could they no more judge of the gifts and abilities of pastors and prophets, than blind men of colours. Knowledge directeth, ignorance deceiveth and dis- ableth a judge. In the word and sacraments the people are to follow their leaders, not to judge of their talents. Of man- ners, you think, they may judge, and in that respect their consent needful to the choosing of elders, Thereof hereafter in place more opportune: we now speak of the gifts and graces that were requisite to the function of pastors and pro- phets ; and those I say the multitude neither could, neither can discern or examine. Howbeit this is not our question, who could best judge of every man’s gifts, but who then could give them? for at the first planting of the faith, the apostles were to make men fit whom they found unfit, and not to discern the gifts of such as were fit?; and to that end 4 Added L.: “Nam cum primum populum docendum et regendum nulli ecclesiz plantarentur, etiam illi qui cre- fuerint idonei, nisi quos apostoli, per debant, in divinis Scripturis et mysteriis manuum suarum impositionem, variis adeo tyrones fuerunt et rudes, ut ad Spiritus Sancti donis instruerent, et ad Acts viii. 16-18. Eph. iv. 12. 1 Cor. xii. 6 ie 1 Cor. xiv.3. 2 Tim. iii. 16. 128 THE PERPETUAL GOVERNMENT CHAP. VII. had they power, with imposition of hands, to give the Holy Ghost to such as otherwise without those gifts and before those gifts were most unfit. An example will make it plain. When the people of Samaria believed the preaching of Philip, and were baptized in the name of Christ, “ the Holy Ghost came on none of them till Peter and John came down and prayed for them, and laid their hands on them ;” and so “by laying on of the apostles’ hands, the Holy Ghost was given (them).” The miraculous gifts of the Spirit, to speak with strange tongues, to heal all diseases, but specially to preach, pray, and pro- phesy by revelation, without all human learning or labour, it pleased God, at the first spreading of the gospel, to bestow on many for “the edifying of his church and work of the ministry,” for so the apostle writeth; that “ the manifes- tation of the Spirit is given to every man to profit (the church) withal.” These gifts the apostles gave with laying on of hands, not to all that believed, or desired them, but to those persons whom the Spirit pointed out®, and prepared for the spreading of the truth, and guiding of the church; and in such measure as the Spirit pleased, “ to comfort, exhort, and edify the church withal.” In Samaria Peter and John found no meet men to undertake the charge of the church after their departure, (for they were lately converted, and scant yet trained in the mysteries of Christian religion, much less acquainted with the Scriptures, by which their doctrine should be directed, and they enabled to teach, convince, and instruct in righteousness,) but by imposition of hands they did furnish such as the Holy Ghost named unto them, with all things needful for their calling ; making some of them pro- phets, some pastors, some otherwise, and enduing every one illud munus exsequendum aptos effice- rent. Hance a Christo potestatem, ut impositione manuum omnigenas Spi- ritus Sancti gratias largirentur, quibus homines repente mirandum in modum ad verbi predicationem redderentur idonei, non plebs, non presbyterium, sed soli receperunt apostoli. Ex quo sequi- tur Paulum, sine plebis aut presbyterii consensu vel consilio, (quippe quibus ea conferendi Spiritum Sanctum facultas non erat concessa) sola manuum suarum impositione Timotheum tantis Spiritus Sancti donis cumulare potuisse, ut divi- nitus in pastorem, prophetam, aut evan- gelistam delectus censeretur.” e Thus L.: “ Arcana quadam ra- tione Spiritus Sanctus apostolis signifi- cabat.” CHAP. VII. OF CHRIST’S CHURCH. 129 of them with graces answerable to their functions. In which case we may not be so foolish as to think the people did elect on whom Peter and John should impose hands ; but, contrari- wise, the Holy Ghost did name by voice or by prophecy on whom he would bestow his gifts, and on those the apostles laid hands. The like did Paul at Ephesus to the twelve disciples that never heard of the gifts of the Holy Ghost before. He “ laid Acts xix. 6. his hands on them,” and “ the Holy Ghost came on them, and they spake with tongues and prophesied,” that is, they were endued with gifts and graces meet “ for the gathering of the saints together, and work of the ministry.” ‘ We must con- Eph. iv. 12. fess,” saith Beza, “that in this place is described the first founding of the Ephesine church; whereas before this, there were no orderly assemblies of the godly there, and therefore the apostle asketh them concerning those gifts with which God used specially to furnish such as were admitted to the govern- ment of the churches, to wit, whether hands were laid on them, or they endued with those gifts of the Holy Ghost, by which it might be gathered they were called by God to the sacred ministry, as, namely, the gift of tongues and of pro- phecyf.” The judgment of Beza I take to be very sound and good in this place, and thence, if I be not deceived, I rightly conclude, that Paul called these twelve, and laid hands on them to make them prophets and teachers in the church of Ephesus, when as yet there was neither assembly to elect them, nor presbytery to join with him ; and consequently the imposition of Paul’s hands alone, without the presbytery, was most sufficient to make evangelists, prophets, and teachers in the church of Christ. Yea, what if the presbytery might not join with Paul in that action ; but to give the gifts of the Holy Ghost with im- posing hands was the peculiar sign and honour of his apostle- f Theodor. Beze, Annotat. in Acta Apostol. cap. xix. [ed. Cantab. 1642. Not. in v. ii. p. 352. ‘“* Necesse est igitur fateri hic non agi de peculiari quapiam duodecim hominum historia qui sint ab apostolo seu baptizati seu re-baptizati: neque de baptismo, sed de Ephesine ecclesie primordiis, cum an- tea nulli fuissent illic ordine constituti piorum conventus : ac proinde apostolum BILSON. percontari de donis quibus illos pecu- liariter solebat Deus ornare, qui gu- bernaculis ecclesiarum admovebantur, num videlicet jam essent illis manus imposite, vel essent ipsi iis saltem Spi- ritus Sancti donis prediti, ex quibus col- ligeretur illos ad sacrum ministerium divinitus vocari, veluti dono linguarum, et prophetie.”’] K Acts viii. 12. Acts xix.22. Rom.xy.29. 2 Cor. xii. 12. | 130 THE PERPETUAL GOVERNMENT CHAP. VII. ship? At Samaria was Philip, and even there he “‘ converted” and “baptized” the city, and yet Philip there present might not join with Peter and John in laying on of hands, but they two did it without Philip. Paul never travelled alone ; and at this time Timothy and others “did minister unto him,” and yet he alone laid hands on these twelve to make them prophets. ‘That which he saith to the Romans, “I know, when I come, I shall come unto you with the abundance of the blessing of the gospel of Christ,” may very well bear this sense, that he should come unto them with the plentiful gifts of God’s Spirit to be poured on them by his hands. That which he saith to the Corinthians can have no other meaning, “The signs of an apostle were wrought among you, with signs, wonders, and powers; for what is it wherein you were inferior to other churches?’ proving himself to be an apostle by the gifts and graces that God bestowed on them by his hands. Thus much and more is confessed by Beza, a man of no small accounts, who grounding his opinion on the promise of Christ made only to the twelve, and accordingly performed, saith, “‘ All the twelve assembled on the day of Pentecost, expecting the promise made, for the good of the whole church, but not unto the whole church, nor to all the disciples, but pro- perly and peculiarly to these (twelve). Luke xxiv. 49; Matt. xxvill. 16and19; Mark xvi.14and15; Actsi. 2 and 4. Inthe process of the story, they are all said to be of Galilee, neither is Peter said to stand forth with any other colleagues than with these eleven ; Acts il. 7, 14 and 37 ; so that it evidently appeareth this solemn sending of the Holy Ghost pertained to none other, than to those twelve appointed with a special abundance of the Holy Spirit, to plant churches throughout the world ; by whose ministry (or hands) afterward the gifts of the Holy Ghost might be given to such others as should be their helpers*.” & Added L.: “Cui et omnes boni quidem ecclesia commodo, tamen non plurimum, et isti omnia tribuunt in hac presertim controversia,” h Theod. Bezw Responsio ad Sara- viam de Ministrorum Evangelii Gradibus [excudebat Joannes Le Preux, 1692, pp: 26, 27. inc. v. *....dictus est Mat- thias undecim illis apostolis adjunctus, qui omnes tunc ex undecim facti duode- cim, simul die Pentecostes convenerint : promissionem videlicet expectantes,totius toti ecclesie, nec discipulis omnibus, sed istis proprie et peculiariter factum, Luc. xxiv. 49. Matth. xxviii. 16. 19. Mar. xvi. 14. et 15. Act. i. 2. et 4. Neque id temere sic fuit gestum, ut unus et idem par esse apostolus eo quo- que declararetur, quod non ut antea unus ante alium diversis locis et tempo- ribus ad discipulatum sed simul, eodem- que loco et tempore, et iidem [sic. qu. CHAP. VII. OF CHRIST'S CHURCH. 181 That none besides the twelve received the Holy Ghost, when they did, or that all the rest received the same by the apostles’ hands, and not immediately from God, I dare not af- firm. St. Austin saith, “ The Holy Ghost came from heaven, and filled an hundred and twenty (of them) sitting in one placehh,” The seven deacons were full of the Holy Ghost before the apostles’ hands were laid on them. And Peter testifieth the same of the Gentiles that heard him preach in Cornelius’ house. ‘“ As I began to speak, the Ln Ghost Acts xi. 15- fell on them, even as upon us at the beginning.” So that God gave the power of his Spirit as well to others, as to the apostlesi, and that without the apostles’ hands: but I verily believe, that at the first none gave the gifts and graces of the Holy Ghost by imposing hands, save only the apostles J. And so saith Chrysostom. ‘‘ Philip baptizing gave not the Holy Ghost; and indeed he could not; for the giving thereof belonged only to the apostles*.” And again, * Others received power to do signs, but not to give the Holy Ghost; this was peculiar to the apostles'.” So that not only the apostles might impose hands on such as should be prophets and pastors in the church, to make them fit for their callings ™, by the power and gifts of God’s Spirit, without the presbytery ; but in that case the presbytery might not arrogate so much unto themselves as to join with the apo- stles in giving the Holy Ghost, which was the very seal of their apostleship: and therefore whom the Spirit appointed, iisdem 2] adhibitis signis ad unum et clesia, nisi ubi venit de colo Spiritus eundem apostolatum sint adsciti. Deinde in illius historie progressu dicuntur om- nes isti fuisse Galilei, nec dicitur Petrus stetisse cum aliis quam cum undecim suis collegis, Act. ii. 7, et 14, et 37. ut mani- feste liqueat hanc missionem Sp. Sancti tam solennem ad nullos alios, quam ad illos duodecim plantandis per orbem terrarum ecclesiis, cum peculiari Sancti Sp. abundantia destinatos pertinuisse, quorum postea ministerio, aliis ipsorum ovvépyo.s futuri Spir. Sancti xaphopata {sic cum 4 pro f] communicarentur, quod significatum etiam voluit Petrus Joelis pr ophetiamitan s.”] hh August. in Epist. Joan. Tractat. ij. [t.ix. 588. Ubi inchoata est ec- Sanctus, et implevit uno loco sedentes centum viginti ?” | ' Added L.: ‘‘quamyis non eadem mensura,” jJ Added L.: “nam eos solos id fe- cisse lego, non alios.” i Chrysost. in Act. Hom. xviii. cap. vii. [t. ix. 170. Aid kai BarriCwy mvedua Tois BartiCouevois ovK edidov' ovde yap elxev eovotay’ TodTo yap Tb Sapov udvwy Tay dHdEeKa Hy. 1 Ibid. [Avvapu ev yap €AaBov Troveiy onucia® ovx d€ Td mvedua Siddvar Eré- pots. ] m Thus L.: “idoneos sine minima temporis dilatione,”’ K 2 Acts xvi. 6. Acts xiii. 2. 1 Tim.i. 18. 132 THE PERPETUAL GOVERNMENT CHAP. VII. the apostles ordained with imposing hands without either people or presbytery to join with them, to ratify their election or action. Men’s voices might be spared when God’s will was revealed ; and the Spirit gave his gifts, not as others con- sented or liked, but where himself purposed and appointed. The Holy Ghost then electing and choosing, how could the presbytery take upon them either to confirm it without pre- sumption, or reverse it without rebellion against God and his Spirit. Can any be shewed that was so named by the Spirit to receive imposition of hands from the apostles?] No doubt the apostles were directed as well to the persons whom they should choose, as to the places where they should teach. When Paul would have preached in Phrygia, he “ was for- bidden of the Holy Ghost to preach the word in Asia.” When he sought to go into Bithynia, “the Spirit suffered him not,” but the “ Lord called him” by a vision into Mace- donia. At Antioch “the Holy Ghost said, Separate me Bar- nabas and Paul for the work whereto I have called them.” Of Timothy Paul saith, “‘ the prophecies (or, prophets) spake of him before, that he should fight a good fight®.” Neither was this private to Timothy, but as Chrysostom noteth it, it was usual in the apostles’ times: “ Then°, because nothing was done by men, the pastors were made by prophecy. Whatis, by prophecy? By the Holy Ghost, (speaking by himself or by the prophets,) as Saul was shewed by prophecy where he lay hid amongst the stuff: as the Holy Ghost said, ‘ Separate me Paul and Barnabas, so was Timothy chosen P.”” And likewise Theodoret upon the same words of the apostle to Timothy, writeth thus; “ Thou hast not thy calling,” saith Paul, “ by n Added L. : “ Timotheum igitur tes- timonio prophetarum approbatum et commendatum Paulus in comitatum assumpsit, et secum proficisci voluit et per impositionem manuum suarum eum Spiritu Sancto locupletavit : in quo quis potuit accedere, vel presbyterii vel po- puli consensus ?” © Chrysost. in 1 Tim. cap. i. hom. v. [t. xii. 434. Tére 5€, eel ovdev avOpw- mivov éylveto, kal amd mpopnteias eyl- vovto of fepeis’ Ti €or amd mpopnrtelas ; and mvevpatos arylov ... ere kal 6 SaovA Kata mpopnrelay edelxOn ev Tots ckeveot KpumTépevos...... mpopntela Hv Kal Td Aéyev, "Agpopioaré wor Tov TMavAov, kal Tov BapyaBay’ ottw dt 6 Tind8cos 7jpebn.] p Added L.: “In Timotheum a Spiritu Sancto delectum ac designatum, Paulus licet Apostolus, tamen sine pres- byterio manus imponere non potuit ? Ita scilicet ratiocinantur nonnulli, sed aliter longe Chrysostomus, et itidem Theodoretus.” CHAP. VII. OF CHRIST’S CHURCH. 133 men, but thou receivedst that order by divine revelation 4.” And so the scholies collected by Gicumenius ; “ By the reve- lation of the Spirit, Timothy was chosen of Paul to be his disciple, and circumcised, and ordained a bishop'.” Yea this dured a long time after Paul’s death, as Eusebius reporteth out of Clemens Alexandrinus, all the while St. John the apostle lived; of whom he writeth, that after his return “ out of Patmos unto Ephesus, he went to the churches of the Gentiles adjoining, somewhere appointing bishops, some- where setting whole churches in order, somewhere supplying the clergy with such as the Spirit named, or drawing lots for such as the Spirit signified *.” So that thirty years after Peter and Paul were dead, the Holy Ghost signified to St. John whom he should take into the clergy; and for avoiding am- bition and contention, he drew them by lots, even as we read in the Acts was done in the choice of Matthias. If you ask me, what was the general rule for elections and ordinations in the apostles’ times; in a doubtful case I must return a doubtful answer. There are three sorts of elections mentioned in the New Testament; by the Spirit, by lots, by voices. By lots was Matthias chosen; by voices the seven deacons. By the Spirit speaking in his own person, were Paul and Barnabas called from Antioch to preach to the Gen- tiles. By the Spirit speaking in the prophets was Timothy designed: “ Neglect not the grace which was given thee by prophecy with imposition of hands of an eldership.” And again: “ This commandment I commit to thee, according to the prophecies that went before of thee.” The apostles were warned by the Spirit, as well of the parties on whom he would bestow his gifts, as of the places whither they should go, or qa Theodoret. Interpret. epist. i. ad Tim. cap. 1. [Hale, 1771. t. iii. 645. Ov yap avOpwrivns, pnol, retdxnKas KAhoews, GAAG Kata Belay dmroKarvipy Thy XEtporoviay edékw. | r (cumenii in 1 Epist. ad Tim. Comment. [Lutet. Par. 1621. t. ii. 216. Kara yap mvebuaros amoKdduy, kal 7)pé0n mapa Tod TlavaAov eis pabnriy, kal mepieruhOn, Kad éemlokoros éxetporo- yn0n. | s Euseb. Eccl. Hist. lib. iii. cap. 23. [Par. 1678. p. 73. ’Emed)) yap Tod Tu- pdyvov TedevThoavTos, amd THs Idtuov THs vhoov petndAVev cis Thy “Edecor, Gaye Tapakadovpevos kal em) TH TAn- obxwpa Tay COvay’ bmov pev emirKdmous katasthowy, drov 5¢ bAas exxAnolas ap- pdowy brov BE KANpyY Eva YE TiVa KAn- pbowy Tov trd TOD TrvEebpaTosS OnLaLvo- péevwv.] 1 Tim. iv. 14. 1 Tim.i. 18. Acts viii. 29. Acts xi. 12. 2 Cor.xiii.2. Acts xx. 28. 134 THE PERPETUAL GOVERNMENT CHAP. VII. where they should stay. The Spirit spake to Philip, to join himself to the eunuch’s chariot; and to Peter, willing him to go with Cornelius’ messengers. Ananias and his wife would needs try whether the Spirit in Peter knew the secrets of their dealings: but their tempting the Holy Ghost in the apostle was sharply revenged in them both‘. “If I come again,” saith Paul, ‘1 will not spare, seemg you seek expe- rience of Christ, that speaketh in me.” By that Spirit were Peter and John directed on whom they should lay hands at Samaria; and so was Paul at Ephesus, when he laid the first foundation of that church. And in that sense he might after- ward truly say to the pastors and elders of Ephesus, ‘ Take heed to the flock where the Holy Ghost made you overseers ;” for it was the Holy Ghost’s doing, both to notify the persons unto Paul, that should receive imposition of hands, and to pour out his wonderful blessings on them to make them meet for the calling of pastors and prophets, whereto he had chosen them. Whatsoever the apostles did, that had a most plentiful measure of God’s Spirit far above pastors, prophets and eyange- lists ; yet their followers, for example, Timothy and Titus, were not to impose hands without the people and presbytery concur- ring with them.] I have heard this often and earnestly asserted, but I could never yet see it proved. The greatest ground of this presumption is, for that the apostles themselves did so; from whose example their scholars would not rashly depart. But as we find by better view, the apostles did not so; by lots and by prophets, directed not by men’s wills, but by God’s Spirit, the apostles chose elders; or rather by laying on their hands, as the Holy Ghost guided them, they did furnish such as before were neither meet nor able to sustain that charge with the gifts of the Spirit fit for that calling: by the voices and liking of the people, they made no pastors nor prophets, that I read; and therefore I must have leave to think that Titus and Timothy used rather the help of prophecy to find whom the Spirit would name, than the consents or suffrages of t Thus L.: “‘magno suo malo senserunt eum animi recessus etiam intimos perscrutari.” CHAP. VII. OF CHRIST’S CHURCH. 135 the people; for in their times the gifts of the Spirit were not quenched, yea the prophets that were under the apostles, continued under them; and these two gifts, ‘the revealing : Cor. xiv. of secrets,” and “ discerning of spirits,” which the prophets ?& V3: 19, and evangelists had, (though in less measure than the apo- stles,) served chiefly to distinguish who were fit or unfit for the service of Christ’s church. When prophets failed, the church was forced to come to voices ; but so long as the Spirit declared by the mouths of the prophets whom he had chosen, the consent of the people or presbytery might not be re- quired. The apostle giveth rules to Timothy and Titus, what manner of men must be chosen, and how they must be qualified be- fore they be elected.] Paul doth not teach the people whom they should elect, but appointeth Timothy and Titus whom they should admit. To prevent ambition and emulation in the competitors, affection and dissension in the electors, lots were first liked by the apostles, and retained a long time after by St.John; and to disappoint seducing and lying spirits then crept into the world, and into the church, these rules were prescribed as a touchstone for Timothy and Titus, to discern the spirit of truth speaking sincerely, from the spirit of error, flattering and admiring the persons of men for adyan- tage sake: for as God gave the power and grace of his Spirit to his church in great abundance to illustrate the glory and enlarge the kingdom of his Son ; so the devil ceased not to in- termix whole swarms of false and deceitful workmen to ob- scure the brightness and hinder the increase of Christ’s church; and therefore the apostle setteth down what manner of men Titus and Timothy shall lay hands on, and whom they shall refuse, lest they be partakers of their sins. Paul could not fear lest the Holy Ghost speaking by the prophets would name men unworthy the place.] Paul saw the number of false prophets already risen, and every day likely to rise, and foresaw the poison and danger of their deceits and pretences ; and for that cause setteth down a perpetual canon to the church for ever, what vices must be shunned, and vir- tues required, in a pastor and preacher. Such did the Holy Ghost name whiles he ruled the mouths of the prophets, and Heb. v. 4, Nuna.iii.15. Num. i. 16. Num.xi.16. Deut. i. 15. 1 Sam. x. 20, 21. 1 Sam. xvi. 12. 136 THE PERPETUAL GOVERNMENT CHAP. VII. such for ever should be called, even when the gift of prophecy was decayed". The primitive church used always to elect her pastors by the suffrages of the people; and Cyprian saith “it is none other than a divine tradition and apostolic obseryation.”] I shall have place and time anon to speak of the custom of the church and opinion of the fathers; till then I reserve the handling of both. I am now searching the scriptures and viewing the word of God, whether it can thence be proved that pastors and elders were, or ought to be, chosen by the consent of the people ; and for my part I profess I find none. I see some men zealously bent to authorize it by the will and commandment of God: I dare not profess to be so privy to his will without his word. In the Old Testament, Aaron was called of God, and all the Levites, according to their families, were likewise assigned to their places: the children succeeded in their fathers’ rooms: the prophets were inspired from aboye, and none elected : Moses, Joshua, and the judges, were ap- .. pointed by God, as also the princes of the twelve tribes. The seventy elders were such as were known (not chosen) to be elders and rulers of the people ; and to make captains over one thousand, one hundred, and ten, Moses took the chief of every tribe: to Saul God gave the kingdom by lots; and after to David by voice: their successors inherited or in- truded. I see in all these neither political magistrate nor Levitical minister chosen by the suffrages of the people. For the New Testament, I have often said, the people made no choice there, that I read, but only of the seven deacons, and they were to be chosen by the people because they were to be put in trust by the people, and not by the apostles, to dispose the goods and lands of all the disciples at their discretions. And though the apostles did will the people to provide them meet men to serve their tables, yet this is no reason to con- clude they did, or should do the like, in the choice of pro- ‘phets and pastors. For the deacons by your doctrine’ were u Added L.: “ de popularibus autem divinum loquantur.” electionibus nec Paulus nec ceterorum v Added L.: ‘* Nam ut a vestris pla- quisquam, aut verbum fecit aut literam citis transversum unguem non disceda- scripsit quamvis nostri nihil nisi jus mus, plurimum interest inter terrenas CHAP, VII. OF CHRIST’S CHURCH. 137 to dispense the earthly riches of men, not the heavenly trea- sures of God, as did the pastors and prophets, whose gifts were given them by the apostles’ hands, and not by people’s voices. Paul and Barnabas, in every church where they came, or- dained elders by the election of the people, as St. Luke writeth in Acts xiv.] This is the only” place of the New Tes- tament that can be brought to make any show for the popular elections of elders; and this is so plain a perverting of the text, that I hope the learned will no more trouble the world with it. They imposed hands to make pastors and prophets in the churches as they travelled ; for so the word signifieth with all Greek divines: popular elections they made none. For I still avouch, that the apostles as they journeyed found none fit for those places, whom the people might choose ; but by imposing their hands, as the Spirit directed, not as the multitude fancied, made men fit, giving them those gifts of the Spirit that were requisite for their calling. If you doubt the truth thereof, mark well the ordaining of the first deacons. The choice was referred to the multitude, whose officers and agents the deacons were ; but in laying hands on them, neither Barnabas, nor the rest of the seventy disciples, which were then in that fellowship, and elders in the church of Jerusalem, had any thing to do: the apostles, and none else, laid hands on them*. None yet had received the Holy Ghost but the apostles, and therefore none could give the Holy Ghost besides the apostles.] This is a shift that hoodeth some men’s eyes, but it will never hold the hammering. St. Luke saith, that after the day of Pentecost, at which time all the apostles without question were filled with the Holy Ghost, “ As they prayed, the Acts iv. 31. opes diaconorum fidei commissas, et societatem coiret.” divinas presbyterorum et episcoporum prudenti# reservatas: nec si populo tune facta fuerit potestas de rebus suis statuendi, protinus, ei fas erit res sacras et coelestes ad arbitrium suum revocare. De ceteris per apostolorum manus de- signatis, non est quod ambigatur, cum in illis creandis, et Sancti Spiritus multi- plici gratia cumulandis ut oneri susti- nendo pares essent, nec populi voluntas quicquam valeret, nec plebs cum Deo w Thus L.:; “ Porrectas populi manus nec numerabant nec expectabant ; quin Spiritui Sancto potius auscultabant, quosnam ill muneribus suis admirandis dignaretur, ut ad sacrum ministerium habiles et apti redderentur.” x Added L. : “Et hoc Beza vir egregie doctus plane nobis assentitur. Idem ex historia Samaritanorum quibus Petrus et Johannes Spiritum Sanctum dederunt facile perspicitur.” Acts vi. 3. Acts xii. 25. Acts xiii. 2. 138 THE PERPETUAL GOVERNMENT CHAP. VII. place where they were assembled together was shaken, and they were all filled with the Holy Ghost.” The apostles were before this replenished with the Holy Ghost ; now the rest, each man in his proportion, received the gifts of the Spirit, to serve the church of Christ. Undoubtedly the seven, and sundry others, had received the Holy Ghost before this time, though not in that high measure which the apostles had. The words of the twelve to the rest of the disciples are these : ‘Wherefore, brethren, look ye out among you seven men of honest report, and full of the Holy Ghost and of wisdom, whom we may appoint to this business ;” ergo, these seven and more (there had otherwise been no choice) were “ full of the Holy Ghost” before this election and imposition of hands. If you confess that none could give the Holy Ghost by impo- sition of hands but the apostles, (which I take to be most true, and to be fully proved, as well by their imposing hands on the seven deacons in the presence of the whole church with- out any elder or disciple to join with them, as by the like done at Samaria by Peter and John, and not by Philip, who yet converted and baptized them, and wrought great signs and wonders amongst them,) then you confess as much as I would infer,—that none could make pastors and prophets by imposing hands but the apostles; and therefore in that case the presbytery might not look to join with them. Many imposed hands besides the apostles.] To other pur- poses they didy; but to create elders, there is no proof that the presbytery joined with the apostles in imposition of hands. Did not the presbytery at Antioch lay hands on Paul and Barnabas, when they sent them to preach the gospel unto the Gentiles 7] The prophets did, the presbyters did not. Mark was then at Antioch, as St. Luke noteth ; yet imposed he no hands, when the prophets did. Neither did the prophets call Paul, or send him to preach to the Gentiles: the Holy Ghost himself spake in the midst of the congregation, and willed Paul and Barnabas to be separated for the work, to which he had chosen them ; and with prayer over them, and for them, they were dismissed. y Thus L.: “Id ego non inficior. Timotheo siquidem Paulus precepit, ne cui temere manus imponeret.” CHAP. VII. OF CHRIST’s CHURCH. 139 ‘Paul was here ordained,” saith Chrysostom, “ to be an apo- stle, that he might preach with power 2.’”’] Chrysostom meaneth that Paul received here imposition of hands to attend the exe- cution of his apostleship amongst the rest of the Gentiles, which till then the Spirit had deferred ; but he received no power from them to be an apostle, nor to preach unto the Gentiles. Paul saith of himself that he was an apostle, “neither of Gal. i. 12. men, nor by man,” and that the ‘‘ chiefest (gave him nothing, Gal. ii. 6. or) added nothing unto him,” that is, neither authority nor instruction ; much less did these three of a meaner calling than the apostles lay hands on him to make him an apostle ; that power belonged only to Christ. Again, he received his apostleship of the Gentiles long before, as he saith, “ When @al. i. 15- it pleased God to reveal his Son in me, that I might preach '” him amongst the Gentiles, I did not straightway confer with flesh and blood, but went into Arabia, and after three years came” (first) “ to Jerusalem.” He had been at Jerusalem, Acts ix. 26. and was “ presented” by Barnabas “to the apostles,” before he came to Antioch. For, after the first sight of the apostles he went from Jerusalem to Tarsus, and thence Barnabas fetched Acts xi. 25. him, “as a chosen vessel to carry the name of Christ unto the Acts ix. 15. Gentiles,” when he first brought him to Antioch. And at Antioch, where “he preached a whole year” before he re- Acts xi. 26. ceived this imposition of hands, to whom preached he but to the Grecians, that is, to the Gentiles? Wherefore they did not impose hands on him to give him authority to preach to the Gentiles ; he received that commission from Christ long before, and had then twelve months and more preached unto the Gentiles in the very same place where they imposed hands on him. To what end then did they impose hands on Paul and Bar- nabas?] They had preached there a good time, and furnished the church with needful doctrine and meet pastors to take charge of their souls; and then the Holy Ghost minding to have them do the like in other places, willed the prophets Zz Chrysost. Hom. xxvii. in Act. vetra: Aoumbdy cis amooroAhy, bare mer’ Apost. [cap. xiii. 249. t. ix.] xeipoto- ekovalas KnpvTrew. 140 THE PERPETUAL GOVERNMENT CHAP. VII. Acts xiii. 2. and teachers there “to let them go,” for so the word ddopi- gare may signify, and the words following import as much, Acts xiii. 3. that the prophets and pastors laying hands on them, a7éAvoar, Act. xiii. 4 sent them away ; and they, éxweupOevres, being sent abroad by the Holy Ghost, went to Seleucia, Cyprus, and other places. Imposition of hands to that purpose was not necessary.} No more was fasting ; but by these two, joined with prayer, the prophets and pastors witnessed unto the church, that they were called away by the Holy Ghost, and departed not upon their own heads, and that the work they took in hand needed the continual prayers of the faithful, as well for the good suc- cess of their pains, as protection of their persons amidst so many troubles and dangers as they were like to sustain; and therefore, with a solemn kind of prayer for them, and bless- ing of them, (for “imposition of hands,” as Austin saith, “is nothing else but prayer over a man®*,” and to that end was it here used,) they commended them to the grace of God. This was the purpose and effect of that imposition of hands, which Paul and Barnabas received at Antioch, as St. Luke himself reporteth; for after they had laboured and preached Actsxiv.26. the gospel in many places, they returned to Antioch, “ whence they had been commended to the grace of God for the work which” (now) ‘they had performed.” So that when they departed from Antioch, the prayers there made for them, and imposition of hands on them, were nothing else but @ com- mending them to the grace of God for the better prospering of the work which they undertook. Chrysostom, Cicumenius, and others affirm that bishops, which differ not from elders, laid hands on Timothy as well as Paul.] They take the word presbytery, not for elders, as you do, but for bishops ; and add this reason, “ because presbyters could not impose hands on a bishop ;” which directly over- throweth your imposition of hands by the presbytery». a August. de Baptismo contra Dona- b Added L.: “ presertim quum in tistas, lib. iii. cap. 16. [t. vii. col. 410. Pauli verbis non liquido confirmetur “Manus autem impositio non sicut alios fuisse Pauli consortes in manibus baptismus repeti non potest. Quid est super Timotheum imponendis.” > enim aliud nisi oratio super hominem ?”} CHAP. VII. OF CHRIST’S CHURCH. 141 Yet others joined with Paul in imposing hands, which is here denied.} The word, as Jerome doth expound it, ad- mitteth no such sense. And if we follow Chrysostom’s in- terpretation, it rather harmeth than helpeth the presbytery : for no presbyter, by his assertion, could impose hands. Neither doth the text, if you consider it, say they joined with Paul in imposing hands, but “ grace was given to Timothy * x ras We with the imposition of hands.” That must needs be, when Paul also imposed his hands.] The presbytery, that is, the prophets, might lay hands on him as well as Paul, though not at the same time, nor to the same end. It is no strange thing in the church of Christ, neither was it then in the apostles’ times, for a man to receive imposition of hands oftener than once. On Paul first Ananias Acts ix. 17. laid hands, and afterwards the prophets of Antioch. Bar- Acts xiii. 5. nabas wanted not imposition of hands when he stood in the““** choice with Matthias, without which he was not capable of the apostleship, and yet afterward at Antioch he received it Acts xiii. 3. the second time. In the primitive church, they were first deacons ; and upon trial, when they had ministered well and were found blameless, they were admitted to be elders or priests; and after that, if their gifts and pains so deserved, they were called to an higher degree ; and in every of these they received imposition of hands. So that every one by the ancient discipline of Christ’s church, before he could come from ministering to governing in the church of God, received thrice, or at the least twice, imposition of hands. The like, if any man list, he may imagine of Timothy, that the “ good Acts xvi. 2. report” which the “ brethren of Lystra and Iconium gave” of him unto Paul, whereupon “he would” that Timothy Acts xvi. 3. “should go forth with him”; grew upon trial of his faithful and painful service in a former and lower vocation, for which he had imposition of hands, and that moved Paul to take him along with him, and when he saw his time, to impose hands on him for a greater calling. For it is not credible that Paul would impose hands on him at the first step to place him in one of the highest degrees, being so young as he was, without good experience of his sober and wise behaviour in some other and former function. Acts xvi. 3. Acts xix.22. 142 ¢ Lastly, if it should be granted that others joined with Paul in laying hands on Timothy, we must not conclude it was of necessity, as if Paul’s hands had not been sufficient without them to give the Holy Ghost, or that he had not power in himself to choose who “should go forth with him,” and “minister unto him ;” we must shun both these as sensible absurdities: but because Timothy was very young, lest Paul should seem to be led with any light respect in taking him unto his company, he might haply be content to hear the judgments of the prophets then present and guided by the same Spirit that he was, and suffer their hands as well as their mouths to concur with his in prophesying and praying over Timothy, that all the church might know the Spirit of God had pronounced him worthy the place, and not Paul’s affection advanced him unworthy. In that respect, I say, Paul might be willing the prophets should express to the whole assembly what the Holy Ghost spake in them touching Timothy, and permit them with prayers and hands, as their manner was, to confirm the same; otherwise Paul alone had power enough both to impose hands on pastors and prophets, as he did at Ephesus; and to make choice of his company, as he did not long before, when he utterly refused Mark, and retained Silas to travel with him. THE PERPETUAL GOVERNMENT CHAP. VI. ¢ Thus amplified in the Latin: “ Ad extremum, ut hanc rem totam absolva- mus; si Grecorum hoc detur authori- tati (quod in ecclesia Dei non est inso- lens) ut presbyterium una cum Paulo manus imposuisse dicamus ; ex eo nihil conficitur, quod ad istorum valeat insti- tutum. Nam illorum temporum pres- byteria constabant ex apostolis, pro- phetis, evangelistis, pastoribus, qui una cum Paulo conjungi poterant in ordi- natione Timothei. SuumpecBitepoy se Petrus vocat ; id est, unum de presbyte- ris, qui tamen inter apostolos primus fuerat. Barnabas Lystrensibus et Ico- niensibus presbyteris conjunctim cum Paulo manus imposuit. Duo tamen hic cavenda sunt. Unum ne de Pauli dig- nitate detrahamus; quasi manus apo- stoli quibus tam sepe Spiritum Sanctum aliis contulisset, ad ordinandum Timo- theum sine presbyterio minus suffecis- sent. Alterum, ne potestatem apostoli minuamus, quasi non fuisset in ejus arbitrio positum, quem secum deduceret, quem Ephesine, quem Cretensi preefice- ret ecclesie sine presbyterorum nescio quorum, consensu. Hee enim a yeritate valde sunt aliena.” CHAP. VII. OF CHRIST’S CHURCH. 143 CEA PS Vili. The apostolic power in determining doubts of faith, and delivering unto Satan. NOTHER point’, in show diminishing apostolic authority, is, that the elders assembled in the council of Jerusalem Acts xv. 4. together with the apostles to discuss the matter in question between Paul and others, and the letters, deciding the con- troversy, were written to the churches abroad as well in their names as in the apostles’. This case will soon be answered by St. Paul himself. Paul stood not in doubt of his preaching, neither needed he the consent of the apostles or elders to confirm that doctrine which the Spirit of Christ had delivered unto him: we must remember his earnest protestation ; “ IfGal.i. 8, 9. an angel from heaven preach unto you otherwise than that you have received” (of me), “ hold him accursed. As we said before, so say I again, If any man” (apostle or other) “ preach unto you otherwise than that you have received” (already), “ let him be accursed.” And why? The reason is yielded in the next words: “ For I certify you, brethren, that the gospel which I Gal. i. 11, preached was not of man; neither received I it of man, neither *” was I taught it, but by the revelation of Jesus Christ.” What therefore St. Paul was right well assured Christ had delivered 4 Prefixed L.: ‘* Ex his que sexti ca- pitis initio proposui, duo mihi supersunt tractanda, quorum utrumque potestatem apostolicam ita debilitat et enervat, ut neutrum apostoli sine plebis vel saltem presbyterii consensu fecisse, aut facere potuisse videantur. Horum primum in questionibus fidei terminandis : proxi- mum in ejectione sceleratorum et con- tumacium a coetu fidelium cernitur. As- seritur enim ab istis presbyteros in con- cilio Hierosolymitano una cum apostolis sedisse, ut questionem illam de circum- cisione Gentium et observatione. Legis inter Paulum et alios agitatam explica- rent ; literas etiam a synodo conscriptas, et legatos ad hance litem sedandam mis- sos tam seniorum et fratrum, quam apo- stolorum nomen pretulisse ; et hac om- nia manifestis Luce verbis confirmari. Rem ita se habuisse negari non potest ; cur ita fecerint ratio nondum aperitur. Neque enim ad hance controversiam dirimendam Paulo vel soli defuit autho- ritas, nec illi opus erat ullo vel presbyte- rorum vel apostolorum concilio aut con- sensu, ut doctrinam divinitus illi tradi- tam comprobarent, sed alio Paulum spectasse, si recte rem attendamus, repe- riemus.” Gal. i. 16, 17. Gal, ii. 2. Gal. ii. 2. 144 THE PERPETUAL GOVERNMENT CHAP. VII. unto him, to submit that to the correcting or censuring of men, yea, of the apostles themselves, had not been in him modera- tion or sobriety, but distrust and infidelity. And for that cause, when God revealed his Son unto him, he did not first “confer with flesh and blood,” neither “ went he to Jeru- salem unto those that were apostles before him,” lest he should seem to derogate from the voice and truth of Christ; but straightway preached the gospel, which he learned by revela- tion ; and stood always resolved, that what the Son of God had taught him, the sons of men ought not to revoke, and could not amend. Why then repaired he at length to Jerusalem to the apo- stles and elders to have his doctrine examined and confirmed unto the churches by their letters ?]’ Many false brethren came from Jerusalem, and pretending the apostles’ names, impugned both the credit and doctrine of Paul, and taught that except the Gentiles were circumcised, they could not be saved ; and by informing the brethren that this course was observed at Jerusalem (for they counted Paul far inferior to the chief apostles) they hindered the weak from believing, and caused the strong to stagger at the truth of Paul’s doctrine. To stop the mouths of these seducers, and to retain the churches in their steadfastness, and remove this stumbling- block from before the simple, that Paul taught contrary to the rest of the apostles; the Holy Ghost “ willed him” by revelation to go up to Jerusalem and declare to the rest the gospel which he preached, that by their general confession and letters the doctrine which he preached might be ac- knowledged unto the Gentiles to be sound and sincere. This was the intent of Paul’s journey thither: not to have his doctrine revised and approved by their authorities, but to have it heard and acknowledged by their confessions, that the false report of their discording, everywhere spread by those deceivers, might no longer trouble the minds of the Gentiles. « T ascended” (saith Paul of that his journey to Jerusalem) “by revelation: when he came thither, what did he? “ I declared” (saith he) “the gospel which I preach among the e Added L.: “ Facilis est et expedita responsio.” CHAP. VIII. OF CHRIST’S CHURCH. 145 Gentiles, and particularly to the chiefest ; for the false bre- Gal. ii. 4. thren’s sake, which crept in to spy out our liberty which we have in Christ Jesus; to whom we gave no place by yield- ing, no not an hour, that the truth of the gospel might remain amongst you” (that are Gentiles.) And “they that were Gar, ii. 6, 7. chiefest added nothing unto me, but contrariwise, when they 9 saw that the gospel over the Gentiles was committed unto me, as the gospel over the Jews was unto Peter, when James, Cephas, and John, which are counted to be pillars, knew the grace which was given me, they gave to me and Barnabas their right hands” (in token) “ of fellowship.” What needed the presence of the elders at this meeting ?] Some of them had come from Jewry to Antioch, as sent from the church at Jerusalem, and troubled the minds of the Gen- tiles with urging circumcision. Wherefore, to know the reason of their so doing, and to prevent the like in time to come, the apostles would not have the matter privately handled, but in the audience and presence of “ the whole Acts xv. 22. church ;” and with a general consent, letters were written in all their names, as well to disclaim the sending of any such, as also to confirm the Gentiles in the course which they had begun’. For these two points their letters import: “ The Actsxv.23, apostles, elders, and brethren,” which in the verse before are ** 75» ?7- called the whole church, “to the brethren of the Gentiles at Antioch, &c. Because we have heard that certain coming from us have troubled you with words and entangled your minds, saying you must be circumcised, to whom we gave no such commandment, it seemed therefore good unto us, when we were together with one accord, to send chosen men unto you with our beloved Paul and Barnabas, which shall tell the same by word of mouth.” The apostles wanted neither authority nor sufficiency to determine the matter. How many doubts doth Paul himself resolve to the Romans, to the Corinthians, to others without acouncil! ‘This very question’, when after this meeting it troubled the church of Galatia, did Paul allege the apostles’ ee Added L.: “ et Paulum ac Bar. f Added L.: ‘quam exortam An- nabam, ut veros et germanos fidei pre- tiochia Hierosolymitana synodus repres- cones amplecterentur.”’ Sitous BILSON. L Gal. v. 2-4. 146 THE PERPETUAL GOVERNMENT CHAP. VIII. letters unto them, or the decision made at Jerusalem? No; he resteth on his own apostleship ff, and saith, “Behold, I Paul say unto you, that if you be circumcised, Christ shall profit you nothing. For I testify unto every man which is circum- cised, that he is bound to keep the whole law. Ye are abolished from Christ, whosoever are justified by the law ; ye are fallen from grace.” ‘The council at Jerusalem decreed it was not needful for the Gentiles to be circumcised before they could be saved. It seemed good to the Holy Ghost and to them not to lay that burden on their necks. But Paul goeth a degree further, and telleth them they are “ cut off from Christ,” and “ fallen from grace,” if they seek or admit circumcision. He is so far from standing on the credit of that assembly, that he utterly denieth they added any thing to him ; and avoucheth he withstood and reproved Peter to his face for the same cause at Antioch. Yea, in that council, who decided the controversy but Peter and James? yet because it touched the whole church of Jewry, and for that many of the Acts xxi. 20. Acts xi. 3. Acts xxi. 20. elders then present were after to preach unto the Gentiles, and to live amongst them and with them, the apostles, no doubt, directed by God’s Spirit, brought the matter to be fully discussed in the open hearing of the whole church, thereby to satisfy and quiet the consciences of those Jews that were ‘zealous of the law,” though they believed; and wholly to quench, if it were possible, the heart-burning and detestation the believing Jews had of the Gentiles, which well appeared by their “striving with Peter” for “ entering into the Gentiles and eating with them,” and by their own “ re- port” made to Paul long after this council was ended. The last thing wherein the people or presbytery seem to join with the apostle’s authority, is the putting the wicked from among the faithful, and delivering them over to Satan, of purpose to reduce them to repentance, or by their example ff Thus L.: “Num ceterorum sen- cur et Paulus Hierosolymam ascenderit tentiam et authoritatem interposuit et non potius suum ipsius apostolatum ca- lumniis contradicentium opposuit ? Non sacrarum literarum armis dimicavit, et hostes suo quasi Marte profligavit ?” g Added L.: ‘‘ Hee vera fuit causa et apostoli concilium coegerint, non ut presbyterorum opem implorarent, sed ut legis zelotypiam et Gentium detestatio- nem in credentibus Judeis mollirent et mitigarent.” CHAP. VIII. OF CHRIST’S CHURCH. 147 to fear others from the like offences. Of the incestuous Co- rinthian St. Paul writeth thus: ‘I verily, as absent in body, 1 Cor. v. 3, but present in spirit, have already decreed, as if I were pre- bide sent, that he which hath done this, when you are gathered together, and my spirit, in the name of our Lord Jesus Christ, by the power of our Lord Jesus Christ, to deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. Put away there- fore from among yourselves that wicked man.” By this it is collected that the apostle alone could not excommunicate, nor deliver unto Satan, but the church must join with him; and then for not hearing the church, the offender might be taken for an ethnick and a publican. This place breedeth two great doubts: first, what it is to deliver unto Satan; next, by whom this incestuous person was delivered unto Satan, whether by St. Paul or by the Corinthians. And because the latter point is of more import- ance to the matter we have in hand, let that first be exa- mined: then after, what is meant by delivering unto Satan. The least we can imagine of these words is, that Paul be- ing absent requireth them to put the malefactor out of their society, and to keep no company with him: for that rule he giveth touching all notorious offenders in the same chapter: “If any man that is called a brother, be a fornicator, or covet- 1 Cor. v. ous person, or an idolater, or a railer, or a drunkard, or an’ extortioner, with such a one eat not.” As elsewhere he charged the faithful to ‘“ withdraw themselves from every 2 Thess. iii. brother that walked disorderly, and not after the instruction” © '+ which he gave them. And “if any man,” saith he, “ obey not our words, keep no company with him, that he may be ashamed.” If the apostle did but this, that is, require them (because he was not present) to remove that incestuous per- son from their fellowship ; this sheweth he had authority over them, after that sort in Christ’s name to command them; but the words which he useth are far more forcible}. Reproving their negligence for not doing what in them h Added L.: “et si quid ego video, plus habent ponderis ad id quod que- rimus.” L 2 1 Cor. v. 3. 148 THE PERPETUAL GOVERNMENT CHAP. VIII- lay to put that offender from among them, he addeth', « T have already decreed (or, determined), as if I were present, by the power of our Lord Jesus Christ, to deliver this wicked one to Satan/.”’ He asketh not their consents, he prayeth not their aid, he referreth not the matter to their liking ; he saith, “I have already decreed,” afore he wrote, and afore they read, that part of his epistle. What to do? to join with them in delivering the tres- passer to Satan? No, “TI have already decreed to deliver this s¢mner unto Satan*.” By what means? By the power of our Lord Jesus Christ. Then for aught that we yet find in this place, the apostle, though absent, decreed as present, “ to do the deed himself,” and that by the power and “ might of our Lord Jesus Christ ;” not by the consent or help of the Corinthians. But their assembling themselves was required withal ; for he saith, “ When you are assembled in the name of the Lord Jesus and my spirit with you.| The apostle would then do it when the whole church might behold it, and be afraid of the like. And though he were “absent in body,” yet should they find the force of his spirit present, even the “ might and power” of the Lord Jesus to deliver that heinous sinner unto Satan. Now how should the power and might of Christ be shewed in excluding a man from the word and sacraments ? Pronouncing a few words is sufficient for that matter; which maketh me to be of Chrysostom’s mind, that he was delivered unto Satan, “to strike him with some grievous plague or disease !.” This power in the apostles was neither strange nor rare. When Ananias and his wife lied unto Peter, and thereby would try whether the Holy Ghost in Peter knew the secrets of their doings, Peter strake them both dead with the very iThus L.: “ ‘Vos’ (ingnit) ‘non Zaravé 1 Cor. v. 3. luxistis, ut tolleretur e medio vestri qui k Added L.: “ Hoe neque presbyte- facinus hoc patravit’ et lenitatis ac mi- sericordiz personam deponens quam libentissime semper sustinuit, vehe- mentis et severi judicis partes suscepit, et egit his verbis,” j “Hdn Kéxpika @s mapwy.... oy Tm Suvduer Tod Kuptov nuay “Incod Xpiotov, mapadotvat thy TolovToy TH rium, si quod fuit Corinthi, neque plebs facere potuit. Nam illi verborum im- bres maximi quibus Paulus fulgurat et tonat, gravius quiddam minantur quam solam a ccetu fidelium exclusionem.” 1 Chrysost. in 1 Cor. cap. v. hom. xv. [t. xi. 153. “Iva paotltn avtov eAket Tovnp®, 1) vdow Erepa. | CHAP. VIII. OF CHRIST’S CHURCH. 149 breath of his mouth, I mean, with the sound of his words. When Elymas the sorcerer “resisted” the preaching of the Acts xiii. &. truth, “ and sought to turn away Sergius Paulus” from be- '" lieving the same, “immediately the hand of the Lord was upon him” at Paul’s word, and took his eyesight from him. That which the apostle said of himself, «‘ We have vengeance 2 Cor. in readiness against all disobedience,” and even his words next before the rebuking and punishing of this incestuous person, “ Shall I come unto you with a rod, or in the spirit of 1 Cor. i mildness ?? and, “If I come again, I will not spare:” this ‘Go, “‘rod,” this “vengeance,” this ‘‘not sparing,” import they 2. no more than a plain removing them that sinned from the fel- lowship of others ? or, as the words hie, had St. Paul the mighty power of God’s Spirit to revenge the disobedient and to chas- tise the disordered? “ The tokens,” saith he, “ of an apostle 2 Cor. were wrought among you with signs, and wonders, and great '” works (or, mighty powers).” And when some of them abused the Lord’s supper, “ for this cause,” saith he, “ many are 1 Cor. weak and sick among you, and many be dead (or, sleep).” °° Whereby it is evident that im the apostles’ times, when as yet there were no Christian magistrates to correct and punish the disorders of such as professed the gospel, the hand of God, sometimes by himself, sometimes by the apostles, did afflict and scourge the wicked and irrepentant sinners, that thereby they might learn not to detain the truth of God in unrighteousness, and the rest fear to provoke his wrath with the like uncleanness. And this is no such new found or vain exposition that it should be scorned. Not only Chrysostom, but Jerome, Am- brose, Theodoret™, Cicumenius, Theophylact, and divers others embrace it, as most coherent with the text. Jerome saith, “ ‘To deliver him unto Satan for the destruction of the flesh’—that the devil may have power corporally to possess him (or, afflict him)".’? Ambrose saith, “ This is the deliver- ing unto Satan, when the apostle pronounceth the sentence, and the devil which is ready to take into his power those that are forsaken of God, hearing the sentence, seizeth on them (forthwith) to let them understand they are therefore tor- m Added L.: ‘* Sedulius.” “Ut arripiendi illum corporaliter ha. » Hieron. in 1 Cor. v, 5. [t. ix. 306. beat potestatem.”’| . xlil. xii. xi. Ve Corcve.2. 150 THE PERPETUAL GOVERNMENT CHAP. VIII. mented because they have blasphemed °.” Theodoret® : “ Paul sheweth that the Lord pronounceth sentence, and delivereth him to the tormentor, and appointeth how far he shall proceed to chastise the body only. By this place we are taught that the devil invadeth them that are severed from the body of the church, as finding them destitute of graceP.” The eom- mentaries collected by Gicumenius: “ For the destruction of the flesh—He appointeth limits unto Satan, that he should touch the body only, and not the soul. And he well saith, for the destruction of the flesh, that is, to waste him (or, pine him) with some sickness‘. Theophylact : “‘ For the destruc- tion of the flesh—He doth restrain the devil to certain bounds ; even as (he was restrained) in holy Job to touch the body only, and not the soul’.” If we scan the circumstances‘, I see no cause why this ex- position should be rejected. That he was excommunicated I make no doubt; these words of St. Paul lead me so to think : «You have not rather sorrowed, that he which hath done this (lewd) fact might be put from among you. Purge out there- fore the old leayen; put away from among you that wicked man.” For his excommunication these words had been suffi- cient ; there needed no further nor other circumstances: but because the fact was heinous and horrible, and such as the very heathen abhorred, and therefore tended to the great slander and reproach of Christ’s name, the apostle not content, as I take it, to have him only removed from the company of the godly, addeth, that “ he had already de- ebplokwy TiS XapiTos. | p Added L. : “ Sedulius, ¢ Tradere hu- o Ambros. in 1 Tim. i. 20. [t. v. 400. ‘“ Traditio autem hee est, quia commotus apostohis blasphemiis eorum, sententiam protulit in eos, diabolus au- tem qui ad hoc paratus est, ut aversos a Deo accipiat in potestatem, audita sen- tentia corripit eos, ut intelligerent hac causa se peenis astringi, quia blasphema- verant.””} ov Theodoret. in Epist. 1. ad Corinth. cap. v. (Hale, 1771. t. fii. 192. Kal avtoy 8& toy Acondtny mpoKajucvoy ete, cad thy Vapor expepovta, kal TE Snulw mapadiddvra, kal bpous TiEvTa, BoTE pdvoy matdedoat TO THpua*........ hida- oxdpueba 5& evTedOev, &s Tots abopiCoue- vows, Kal Tov eKKANCLAOTLKOD oamaTos xopiCouevots, eresow 5 bia Bodos epnjuous jusmodi hominem Satane, id est, tor- tori diabolo, ut tormento carnis spiritus salvaretur.’’” q Gcumenius in 1 Cor. vy. 5. [t. i. 458. ed. Lutet. Par. 1631.] “Opoy ri@nor T@ ZatavG, udvov céparos &pacbau, un kal Wuxijs....-...- KaA@s 5é eis bAcOpov Ths capkos, otov va vow avToy THEN. r Theophylact. in « Cor. v. 5. [ed. Aug. Linsell Episc. Heref. Lond. 1656. p- 200. “Opoy 5€ rlOnot TH diaBorAw, Ka- Odrep Kal em tod “*1aB, Tov cépaTos Gyarbat, GAAG wy Kal THs Wux7js- s Thus L.: “Si, tacitis patrum no- minibus, hujus loci circumstantias excu- tiamus,”’ CHAP. VITI. OF CHRIST’S CHURCH. 151 creed” to make him an example, and at their next meetingt, “though he were absent, by the mighty power of the Lord Jesus (he would) deliver him unto Satan for the destruc- tion of the flesh,” to save the spirit by repentance. Paul decreed this of himself, without the knowledge or consent of the Corinthians. To execute that which he decreed, he needed, and therefore used, the mighty power of the Lord Jesus". For dvvayis with St. Paul is often taken for the miraculous power of the Holy Ghost, whereby the apostles and others did great works, and had even the devils in sub- jection unto them’. That which he would do should be this : “to deliver him unto Satan” in the presence of them all “ for the destruction of the flesh,’ to the end the affliction of his flesh might bring him to repentance, and so save his soul in the day of Christ. To deliver unto Satan is more than to excommunicate. Many are secluded from the company of the godly for a time that are not yielded unto Satan ; yea, many were delivered unto Satan without excommunication, as Ananias and Elymas. ‘The end of this action was the affliction or destruction of the flesh; which in excommunica- . tion hath no sense, except it be metaphorical: for excommu- nication endangereth the spirit, and toucheth not the flesh. And the lusts of the flesh are not destroyed by excommuni- cation, but by repentance, which of itself is no consequent to the other (for many are excommunicated that never repent) ; but affliction and fear of destruction cause repentance, and thereby the soul is saved. Forsomuch then as Paul “ de- creed it alone,” and that “ absent,” and in performing it, “used the mighty power of Christ,” to the “ destruction of his flesh” that had sinned; which things cannot be under- stood of excommunicating or removing the offender from the fellowship of the faithful, and that is before and after in other t Added L.: “luculentam illi plagam inflicturum,” u Added L.: “ qua penes apostolum fuit, non autem plebem aut presbyterium Corinthiacum.” v Added L.: “In hac antem exer- cenda potestate, que presbyterorum vel populi partes esse potuerunt ? Poterant presbyteri nefarium illum hominem a communione sanctorum et vite coelestis hereditate propter suum scelus exclu- sum pronuntiare ; poterant verbis et minis gravissime vulnerare; populus etiam ab omni voluntario commercio se subtrahere potuit et debuit; solus tamen apostolus Satane torquendum dare potuit.” 2 Cor. xiii. 10. 2 Cor. xii. 21. 2 Cor. xiii. Ze t Tim. i. 20. 2 Cor. x. 6. Matt. xviii. 17. 152 THE PERPETUAL GOVERNMENT CHAP. VILE. words expressed ; I am persuaded, that by delivering unto Satan, the apostle meant to shew the mighty power which Christ had given him to revenge the disobedient, when the Spirit of God should see it needful to make some men exam- ple to others. Of that power he thus warneth the rest of the Corinthians: “I write these things unto you absent, lest when I am present I should use sharpness, according to the power which the Lord hath given me. I fear when I come, T shall bewail many of them which have sinned already and not repented. I write to them which have heretofore simned and to others, that if I come again I will not spare.” But grant that by delivering unto Satan were meant excom- munication, what reason is there to affirm the apostle alone could not do it’? ‘He alone decreed it,” and “ required them” though he were absent, “ to execute it* ;” yea, he “ re- buketh” them for not putting the transgressor from amongst them: and elsewhere he saith of himself, that he did the like. ‘‘ Hymeneus and Alexander I have delivered unto Satan, that they might be taught not to blaspheme.” Why should we not believe he could do it, since he saith he did it? He that “had vengeance in readiness against all disobe- dience,” why could he not by the same power deliver the offender at Corinth unto Satan as well as he did elsewhere Hymeneus and others ? Excommunication, some think, pertained to the whole church, because our Saviour said, “ Tell the church; if he hear not the church, let him be to thee as an ethnick and pub- lican ;” and therefore they conclude the apostle neither could nor would excommunicate without the consent and liking of the church.} What I take to be the true meaning of Christ’s words (‘‘ If he hear not the church, let him be to thee as an ethnick and publican”) I have said before ; I shall not need to repeat it asnow: nevertheless, because the ancient fathers use as w Thus L.: “ Apostolum sine plebis aut presbyterti consensu non potuisse quenquam excommunicare ? -Pugionem plane plumbeum intentant.”’ x Thus L.: “ Qui solus hoc statnit, Corinthiis ea de re ne consultis quidem, qui suum illis decretum significavit, non ut rem judicatam rescinderent, sed ut latam ab ipso sententiam in omnium aurbus recitarent, non potuit credo fa- cere, quod fecisse se scribit; precipiti quadam temeritate longius est progres- sus quam apostolatus septa permittebant, ad suum munus et stationem a Co- rinthiis revocandus. Ita scilicet. Qui eo sunt animo non potuisse dicant apo~ stolum quod fecisse constat.” CHAP. VIII. OF CHRIST’S CHURCH. 153 well these words of our Saviour as those of St. Paul to express the strength and terror of excommunication, I will not gain- say their exposition ; yet this shall we find to be most true, that no catholic father ever heard or dreamed that lay elders or the whole multitude should meddle with the keys and sacraments of the church, but only the apostles and their suc- cessors. “ Tell it the church, that is,” saith Chrysostom, “the rulers and governors of the church.” And upon the next words, “ Verily I say unto you, Whatsoever you bind in earth shall be bound in heaven, &c.” he writeth thus: ‘“‘ Christ biddeth not the governor of the church to bind him, but if thou bind him, the band is indissoluble2.” By these words, saith Jerome, “‘ Christ giveth his apostles power to let them understand that man’s judgment is ratified by God’s*.” “ He forewarneth,” saith Hilary, “ that whom (the apostles) bind or loose, answerably to that sentence they are bound or loosed in heayen?.” If this persuade us not the apostles had power without the consent of the people or presbytery to excommunicate and deliver unto Satan, we cannot deny but our Saviour gave them this power, that “ whose sins they did remit should be Johnxx.23. remitted, and whose they did retain should be retained ;” yea, speaking particularly to one of them, he said, ‘‘ I will give thee Matt. xvi. the keys of the kingdom of heaven,and whatsoever thou shalt '9- bind on earth, shall be bound in heaven ; and whatsoever thou shalt loose on earth,shall be loosed in heaven.” If then the rest had equal power and like honour with Peter, as Cyprian¢ saith they had ; and if Paul were nothing behind the chief apostles, 2 Cor. xii. TI. y Chrysest. in Matt. xviii. hom. lxi. (t. vil. 659. "Eay 6€ Kal To'Twy mapa- kovon, emt TH ekkAngia TovTeoTL Tois mpocedpevovory. | z Ibid. Kal ovw elre TG mpocdpy Tis exkAnolas, Sjocov Toy TowovTov" GAAG cay Shons, ata [TG AcAUTHLEVH TH Tay emitpemwy, kal %Avta pever TH Seopa. | a Hieron, Comment. in Matth. xviii. {t. ix. can. 55. ‘* Potestatem tribuit apostolis, ut sciant qui a talibus condem- nantur, humanam sententiam divina sententia roborari.”’] b Hilar. Comment. in Matth. can. xviii. [p.581. Par. 1652. ‘* Ut quos in terris ligaverint, id est, peccatorum nodis innexos reliquerint ; et quos sol- verint, confessione videlicet sapientie re- ceperint in salutem, hi apostolic condi- tione sententie in coelis quoque absoluti sint aut ligati.”’] e Cyprian. de Unitate Ecclesiz. (Oxon. 1682. p. 107. “ Et quamvis apo- stolis omnibus parem potestatem tribuat et dicat, ‘Sicut misit me Pater, et ego mitto vos, accipite Spiritum Sanctum. Si cui remiseritis peccata, remittentur illi, sicui tenueritis tenebuntur :’ tamen ut unitatem manifestaret, unitatis ejus- dem originem ab uno incipientem sua auctoritate disposuit.”’] 154 THE PERPETUAL GOVERNMENT CHAP. VIII. as himself affirmeth he was not, it is evident he had power to bind in heaven, and to deliver unto Satan without the help of the presbytery or people of Corinth. And why? The power of the keys was first settled in the apostles before it was deli- vered unto the church, and the church received the keys from the apostles, not the apostles from the church. And therefore when Augustine saith, “If this (I will give thee the keys of the kingdom of heaven) were spoken only to Peter, the church doeth it not; if this be done in the church, then Peter when he received the keys (represented, or) signified the whole church*.” We must not think by the name of the church he intendeth the lay presbytery or the people, but he doth attribute this power to the church, because the apostles and their successors, the pastors and governors of the church, received the keys in Peter and with Peter. ‘“ The keys of the kingdom of heaven we all that are priests,”’ saith Ambrose, “received in the blessed apostle Peter*®.” The apostles then had the keys of Christ’s kingdom to bind and loose both in heaven and in earth; and by the dignity of their apostleship received the Holy Ghost to remit and retain sins as well before as after Christ’s resurrection, without either presbytery or people to concur with them. ‘“ O you blessed and holy men,” saith Hilary, speaking of the apostles, “ that for the desert of your faith gat the keys of the kingdom of heayen, and obtained right to bind and loose in heaven and earth? !” SI suppose then it is not much to be contradicted that the d August. in Joann. Tractat. 1. [t. ix. col. 370. ‘Si hoc Petro tantum dictum est, non facit hoc ecclesia: si autem et in ecclesia fit, ut que in terra ligantur, in celo ligentur, et que solvuntur in terra, solvantur in ceelo: quia cum ex- communicat ecclesia, in celo ligatur excommunicatus : cum reconciliatur ab ecclesia in celo solvitur reconciliatus : si hoc ergo in ecclesia fit, Petrus quando claves accepit ecclesiam sanctam signifi- cavit.””| e Ambros. de Dignitate Sacerdotali, cap. 1. [t. iv. 447. ‘* Vee jam mihi est si minime pradicavero et si susceptum thesaurum in terra defossum, id est, in meo corde diu occuluero, et lucernam divini verbi compressam sub modio re- tentavero, et non super candelabrum propositam, cunctorum oculis manifes- tavero, et claustra human imperitie per claves illas regni coelorum quas in beato Petro apostolo cuncti suscepimus sacerdotes, minime reseravero.”’} f Hilar. de Trinitate, lib. vi. [p. 118. ‘¢ Vos o sancti et beati viri ob fidei ves- tra meritum claves regni ccelorum sor- titi, et ligandi atque solvendi in ceelo et in terra jus adepti.’’] & Prefixed L.: “ Ut ad hujus capitis calcem de apostolorum prerogativa tan- dem aliquando perveniamus, et que dis- persa sunt colligamus, hanc omnium summam conficere possumus.” CHAP. VIII. OF CHRIST’S CHURCH. 155 apostles had from their Master a larger commission, fuller in- struction, higher power, and greater gifts than the rest of the doctors, pastors, prophets, and evangelists in the church of Christ ; and that the churches in their time were not governed by the voices and consents of the greater part concurring with them before any thing could be done, but by their pre- cepts and rules delivered by speech, or expressed by writing, which the faithful im every place as well pastors as people with all readiness obeyed: and that in appointing and ordaining pastors and elders, as likewise in retaining sins, and binding offenders by delivering them unto Satan®, or rejecting them from the fellowship of saints, they needed not the help or agreement of the people or presbytery ; but had power sufh- cient with imposing their hands as the Spirit directed to make prophets and pastors, by giving them the gifts of the Holy Ghost needful for their several callings ; and by the same power could yield the bodies of such as sinned and repented not to be punished and afflicted by Satan, or remove them from the communion of Christ’s church, and exclude them from the kingdom of heaven, as their wickedness or wilful- ness deserved. ‘This superiority they retained whiles they lived ; so moderating their power, that they sought rather to win the eyil-disposed with lenity, than repress them with authority, save when the wicked might no longer be endured lest others should be infected'; and using such meekness and mildness towards all, that no schism disordered the church by their rigour, nor soul perished by their default ; labouring more to profit many with their pains, than to prefer them- selves before any by their privilege, and utterly forgetting their own dignity, whiles they served and advanced Christ’s glory. I observe as well their patience as their preeminence, lest any man should think I go about to make them princes in the church of Christ, to command and punish at their pleasures, and not rather faithful stewards and careful shep- herds/, to feed and guide the church committed to their charges. > h Thus L. : “et censuris ecclesiasticis.” peret; aut aliqua sanete doctrine in- i Thus L.: “nisi ubi morbi dira vis signis conflaretur infamia.” sua contagione latius manaret, et in j Added L.: ‘ex mandato Domini dies singulos per ceterum gregem ser- et Spiritus Sancti prescripto.” 156 THE PERPETUAL GOVERNMENT CHAP. IX. CTLAR Exe What parts of the apostles’ power and charge were to remain in the church after their decease, and to whom they were committed. 'T will haply be granted the apostles had their prerogative and preeminence above others in the church of Christ, but that limited to their persons, and during for their lives ; and therefore no reason can be made from their superiority to force the like to be received and established in the church of Christ for all ages and places, since their office and function are long since ceased, and no like power reserved to their suc- cessors after them. I do not deny but many things in the apostles were personal, given them by God’s wisdom for the first spreading of the faith and planting of the churches amongst Jews and Gentiles, that all nations might be converted unto Christ by the sight of their miracles, and directed by the truth of their doctrine; yet that all their gifts ended with their lives, and no part of their charge and power remained to their after-comers, may neither be confessed by us, nor affirmed by any, unless we mean wholly to subvert the church of Christ. To be called by Christ’s own mouth, and sent into all nations ; to be furnished with the infallible assurance of his truth, and visible assistance of his Spirit, not only to speak with tongues, cure diseases, work miracles, know secrets, and understand all wisdom, but to give the Holy Ghost to others that they might do the like; these things I say were needful at the first preaching of the gospel, to con- vert infidels that never heard of Christ before, to confirm the believers compassed with divers temptations, and to store the whole world then presently with meet pastors and teachers : but to maintain the church once settled, and faith once preached, there is no cause why either the immediate vocation, or general commission, or mighty operation, and sudden inspirations of the apostles should always endure. The scriptures once written, CHAP. IX. OF CHRIST’S CHURCH. 157 suffice all ages for instruction ; the miracles then done are for ever a most evident confirmation of their doctrine ; the autho- tity of their first calling liveth yet in their succession, and time and travel, joined with God’s graces, bring pastors at this present to perfection: yet the apostles’ charge to teach, baptize, and administer the Lord’s supper, to bind and loose sins in heaven and in earth, to impose hands for the ordain- ing of pastors and elders, these parts of the apostolic function and charge are not decayed, and cannot be wanted in the church of God: there must either be no church, or else these must remain; for without these no church can continue. The gospel must be preached, the sacraments must be fre- quented, for which purposes some must be taken to the public service and ministry of the church ; for ‘how shall they in- Rom. x. 14, vocate in whom they have not believed? or how shall they ** believe (in him) of whom they have not heard? or how shall they hear without a preacher? and how shall they preach, except they be sent?’ without sending there can be no preaching ; without preaching the word there is no ordinary means for faith; and without faith there is no church. Neither only the lack of the word and sacraments, but the profanation and abuse of either, how greatly doth it endanger the state and welfare of the whole church of Christ! yea, “the casting of holy things unto dogs,” and of “ pearls be- Matt.vii. 6. fore swine,” how dreadful a judgment doth it procure, as well to the consenters as presumers! “ A little leaven soureth the 1 Cor. v. 6. whole mass.” So that power to send labourers into God’s harvest, and to separate profane persons for defiling the mys- teries and assemblies of the faithful, must be retained and used in the church of Christ, unless we will turn the house of God ‘‘into a den of thieves,” and make the temple “ a Jerem. vii. cage for unclean and hateful birds.” Roveleee As the things be needful in the church of Christ, so the 2. persons to whom they were first committed, cannot be doubted. “Go teach all nations, baptizing them,” said our Saviour to Mat. xxviii. the eleven in mount Olivet, when he ascended. “ Do this in aan, f remembrance of me,” said he to the twelve that sat at supper ae cre with him. After his resurrection, when “he appeared to Ean the eleven sitting together,” he said, “ As my Father sent 21-23. _ Gal. ii. 7. 1 Cor. iv. 1. 158 THE PERPETUAL GOVERNMENT CHAP. 1X: me, so send I you: receive ye the Holy Ghost ; whose sins ye remit, they are remitted; whose sins ye retain, they are re- tained :” for though the Lord before his death promised the keys of the kingdom of heaven unto Peter, and as then said nothing unto the rest, yet after his rising from the dead, “ he gave all his apostles like power,” as Cyprian* observeth, and “they all received the keys of the kingdom of heaven,” as Jerome! avoucheth. “ Are the keys of the kingdom of hea- ven given only to Peter by Christ,” saith Origen, “neither shall any other of the blessed receive them? If this saying, “I will give thee the keys of the kingdom of heaven,’ be common also to the rest, why should not all that went before and followeth after, as spoken to Peter, be common to all (the rest)™?’? So Augustine: “If in Peter had not been a mystery of the church, the Lord would not have said unto him, ‘I will give thee the keys of the kingdom of heaven®.’” “The gospel oyerthe uncircumcision (that is, over the Gentiles) was committed to me,” saith Paul, “ as over the circumcision (or Jews) was to Peter.” “ Let a man (therefore) so reckon of us as of the ministers of Christ, and stewards of the mys- teries of God.” ‘The apostles were stewards of the word and sacraments, and had the keys of God’s kingdom, not only to dispense them faithfully whiles they lived, but in like sort to leave them to the church of Christ, as needful for the same, until the end of the world. Neither need I spend more words to prove they must remain in the church, since that is not doubted on any side, but rather examine to whom the apostles left them, and to whose charge those things were committed. The word and sacraments are not so much questioned, k Cyprian. de Unitate Ecclesia. [p. iii. hom. i. fol. 1. ed. Navarr. Paris. 107. Oxon 1682. ‘* Et quamvis apo- 1512. “Putas soli Petro dantur a stolis omnibus parem potestatem tri- Christo claves regni celorum et nemo buat et dicat : ‘Sicut misit me Pater, et alius beatorum accipiet eas ? Si autem ego mitto vos, accipite Spiritum Sanc- commune est inter omnes quod dicitur, tum.’ ”’] ‘Dabo tibi claves regni celorum,’ quo- 1 Hieron. lib. i. advers. Jovinianum. modo non omnia qua superius sunt re- [t. ii. 35. “At dicis, super Petrum Jataad Petrum, omnium videantur esse fundatnr ecclesia, licet id ipsum in alio communia ?”] loco super omnes apostolos fiat, et cuncti n August. Tractat. 1. in Evang. Jo- claves regni ccelorum accipiant, et ex annis. [de cap. xii. t.ix. 370. ‘ Nam zquo super eos ecclesiz fortitudo solide- si in Petro non esset ecclesiz sacramen- tur.””} tum, non ei diceret Dominus, ‘ Tibi dabo m Origen. Tract. in Matth. xvi. [t. claves regni celorum.’”] CHAP. Ix. OF CHRIST’S CHURCH. 159 to whom they were bequeathed; as the power of the keys, and right to impose hands, to whom they are reserved. To divide the word and administer the sacraments is the general and perpetual charge of all those that feed the flock of Christ, and are set over his household to give them meat in season™, ‘ The elders that are among you, I that am also 1 Pet. v. 1. an elder exhort,” saith Peter: “feed you the flock of Christ, which is committed to you.” ‘Take heed to yourselves and Acts xx. 28. to all the flock whereof the Holy Ghost hath made you over- seers, to feed the church of Christ,” saith Paul to the elders of Ephesus. “ Go teach, baptize,” which our Saviour hath Mat. xxviii. joined, may not be severed, and the service must endure as i long as the promise, which is this ; “ (In so doing) I am with Mat. xxviii. you alway until the end of the world;’ not with his apostles *~ so long, they are dead fifteen hundred years before our days : but Christ is present with those that succeed his apostles in the same function and ministry for ever. ‘Their commission to do both, ceaseth not so long as his precept bindeth them and help supporteth them in both, which is to the world’s end. The power of the keys, and right to impose hands, I mean to ordain ministers and excommunicate sinners (for so I always interpret those two speeches), are more controversied than the other two, by reason that diverse men have diverse conceits of them. Some fasten them to the liking of the mul- titude, which they call the church; others commit them to the judgment of certain chosen persons as well of the laity as of the clergy, whom they name the presbytery ; some attribute them only, but equally, to all pastors and preachers ; and some specially reserve them to men of the greatest gifts, ripest years, and highest calling amongst the clergy: which of these best agreeth with the truth of the scriptures, and use of the pri- mitive church, in place conyenient will soon appear. It shall now suffice in few words to observe how near imposing hands and binding sins do join with the dispensation of the word and sacraments, that thereby we may resolve whether lay- men may intermeddle with these ecclesiastical actions or no. nn Added L. : “ Recte secare verbum est munus iis omnibus assignatum qui veritatis, sacramenta fideliter adminis- pascendis Christi ovibus, et ejus alendw trare, perpetuum et generale quoddam familie preficiuntur.” 160 THE PERPETUAL GOVERNMENT CHAP. Ix. To create ministers by imposing hands, is to give them, not only power and leave to preach the word and dispense the sacraments, but also the grace of the Holy Ghost to make them able to execute both parts of their function. This can none give, but they that first received the same. ‘They must have this power and grace themselves, that will bestow it on others. Laymen which have it not, can by no means give it ; and consequently not impose hands, which is the sign and seal of both. Yea what if to give power to preach and bap- tize, be more than to preach and baptize °? even as lawfully to authorize another to do any thing, is more than to do it our- selves? “ It is the sacrament of baptism,” saith Austin °°, “that he hath which is baptized. It is the sacrament of giving baptism, that he hath which is orderedP.” Yea, Calyin himself, a man of no small learning and judgment in the church of God, confesseth it is a kind of sacrament, and in that respect not to be given by any but only by pastors. « Surely,” saith he, <‘ (the papists) are very lewd, in that they dare adorn (their sacrificing priesthood) with the title of a sacrament. As for the true function of the min- istry commended unto us by the mouth of Christ, I will- ingly accept it (for a sacrament); for first there is a cere- mony (of imposing hands) taken out of the scriptures; then Paul witnesseth the same not to be superfluous and empty, but a sure sign of spiritual grace. And that I put it not third in the number (of sacraments) it was because it is not ordi- nary nor common to all the faithful, but a special rite for a and therefore of imposition of hands he certain function! ;” o Added L.: ‘ Dare certe quam ac- cipere beatius est, i. omnino ut prae- stantius, ita difficilius est.” oo August. de Baptismo contra Dona- tistas, lib. i. cap. 1. [t. vil. 374. ‘ Sacra- mentum enim baptismi est quod habet qui baptizatur. Et sacramentum dandi baptismi est, quod habet qui ordi- natur.”’] p Added L.: “ Ergo qui manus im- ponit, hoc est qui ordinat, tam benedic- tionem consecrantem quam dandi bap- tisma potestatem impertit ordinato: quorum neutrum opinor laicis licere.”’] q Calvin. Instit. lib. iv. cap. 19. sect. 28. [Ed. Genev. 1608. fol. 302. “ Certe nimis improbi sunt dum sacramenti ti- tulo insignire audent. Quantum ad verum presbyterii munus attinet, quod ore Christi nobis est commendatum, libenter ev loco habeo: illic enim cere- monia est, primum ex scripturis sumpta, deinde quam non esse inanem nec su- pervacaneam, sed fidele spiritualis gra- tie symbolum, testatur Paulus. Quod autem tertium in numero non posui, eo factum est quod non ordinarium nec commune est apud omnes fideles, sed ad certam functionem specialis ritus.”’] r [Added L. : “ manuum impositionem quod idem est cum ordinatione sacra- mentum esse putat, et spiritualis gratie CHAP, IX. OF CHRIST’S CHURCH. 161 saith; “ This lastly we must learn, that the whole multitude did not impose hands on their ministers, but only the pastors did it’s.” Then may laymen no more challenge to impose hands than to baptize; yea, to preach and baptize, is not so much as to give power and grace to others openly and law- fully to do the like in the church of Christ; and therefore if laymen be debarred from the one, they be much more ex- cluded from the other. To excommunicate, is to remove the wicked and irrepent- ant from the participation of the Lord’s supper; lest by sacrilegious presuming to violate that table, the ungodly should condemn themselves and defile others. Whose calling it is to deliver the bread and cup of the Lord to the due re- ceivers, is out of question ; they are for that cause named the ministers of the word and sacraments. Now to whom it pertaineth to admit the worthy, to them it belongeth to reject the unworthy; they that are placed by God to deliver the mysteries to the faithful and penitent, are commanded by him to deny them to the faithless and impenitent. The charge to deliver the sacraments is theirs, the care not to deliver them (but where they be willed by God so to do) must needs be theirs; you must free them from both, or leave both unto themt. If it shall be required at their hands, they may not be forced by others; if none can excuse them, none may compel them. We may plainly perceive, as well by their calling, which they have from God, as by the account they shall yield unto God, that the delivering or withholding the sacraments is in the pastor’s power and charge, and not in theirs, which have neither vocation nor commission to meddle with the word or sacraments. ‘‘ No small punishment,” saith Chrysostom to those that ministered the communion, “ hang- eth over you, if knowing any man to be wicked, you suffer him to be partaker of this table. His blood shall be required at your hands. If he be a captain, a consul, or a crowned non inane symbolum; et eo quidem tremo habendum est, non universam nomine non magis laicorum manibus multitudinem manus imposuisse minis- patere et exponi, quam ce#tera sacra- tris, sed solos pastores.”] menta ;”] t Added L.: “‘nec a laico quoquam S Calvin. Instit. lib. iv. cap. iii. sect. vel hoc potest, vel illud usurpari.” 16. [Genev. 1608. fol. 218. “ Hoc pos- BILSON, M Heb. v. 4. 162 THE PERPETUAL GOVERNMENT CHAP. IX. king that cometh unworthily, forbid him and keep him off; thy power is greater than his. If any (such) get to the table, reject him without fear. If thou darést not remove him, tell it me; I will not suffer it. I will yield my life, rather than the Lord’s body to any unworthy person; and suffer my blood to be shed before I will grant that sacred blood to any, but to him that is worthy.” Again, it cannot be doubted, but the moderation of the keys and imposition of hands were at first settled in the apo- stles, and exercised by them, as I have already made proof by the scriptures, and neither the people nor lay-elders suc- ceed the apostles, but only the pastors and ministers of the word and sacraments. They can have no part of the apostolic commission, that have no show of apostolic succession. ‘They must look not only what they challenge, but also from whom they derive it; if from the apostles, then are they their suc- cessors ; if from Christ, as colleagues joined with the apostles, we must find that consociation in the gospel, before we clear them from intrusion. ‘‘ No man (should) take this honour unto himself, but he that is called of God,” as the apostles were. If they be called by Christ, read their assignation from Christ; if they be not, surcease that presumption. But indeed how should they be called to deny the sacraments, that are not licensed to divide the sacraments? or what right have they to stay the seal, that have no power to affix the seal? The word of God is sealed by his sacraments ; and whom he hath sent to denounce the one, those hath he chosen to annex the other. If in preaching the word, laymen were no public partners with the apostles ; in directing the sacraments, which are the seals of the gospel, they could not be linked with the apostles. They must be trusted with both, or with neither, And so are pastors, receiving by succession the power and charge both of the word and sacraments, from GAAG Kav bd ayvolas exeivos Exntat Hen u Chrysost. in Matth. xxvi. Hom. 83. Oétwy, kéAugov, un poBnOjs.....- ei 0 [t. vii. 870. Ov pukpa kdraois 6 juiv carly, el cuveiBores Tw movnplay, ovyXwpHonTE petagxely Taurns Ths Tpame(nss Td aime. airod éx Tay XElpov exCarnOhoer as TOV buetépayv. khy otpatnyds Tis 7, Koy b tmap- xos, Kay avtos 6 7d duddqua Tepucel~ bevos, avatiws 5€ mpooeln, KeAVOOY, bel- (ova éxelvov tiv ekovolay exels...... abros ov TOAMGS, euol mpdaarye, ov avy- Xeophow Taira Tohuacba Tis Yuxis amoorhoomat _mporepov, } Tov aluaros peTaddcw Tod SeamoTiKod mapatiay’ Kal 7) aia Td euavTod mponcouat mpdTepov )) wetaddow aluaros olTw ppixmdovs mapa 7d Tpoo7Kov. | . 163 and in the first apostles and messengers of Christ. “ Ther Pet. v.1. elders that are among you, I exhort,” saith Peter, os cvyzpeo- Bdrepos, “as a co-elder (with you); feed ye the flock of God, committed to you.” Pastors then which feed the flock, have coparcenary with the apostles; laymen have not, and conse- quently the power and right granted by Christ to his apostles and their successors, may not be challenged or communicated to them that have no fellowship with the apostolic function. “ God forbid,” saith Jerome, “ that I should speak any evil of those who succeeding the apostolic degree, make the body of Christ with their sacred mouth; by whom we become Chris- tians ; who having the keys of the kingdom of heaven, in sort judge before the day of judgment. A monk hath one calling, a clergyman another. Clergymen feed the flock; I am fed. It is not lawful for me to sit before a priest ; he may, if I sin, deliver me to Satan for the destruction of the flesh, that the spirit may be saved *.” With imposing of hands, it may be the people had nothing to do; but the electing of pastors, when they came once to be chosen, pertained chiefly and wholly to them, as the story of the primitive church declareth Y: and so the retaining and remitting of sins, the multitude might not challenge ; but with casting notorious and scandalous offenders out of their com- pany, the whole church did intermeddle, as appeareth by Paul’s words written to the church, and not to the pastors or elders of Corinth *.] I come not yet to the manner of electing pastors, used in the primitive church, when prophecy failed, and the miraculous gifts of the Spirit ceased; I reserve it, as time and order lead me, to the next age after the apostles: but with the apostles, as there was no cause the people should, so is there no proof they did concur in choosing their pastors. CHAP. IX. OF CHRIST’S CHURCH. x Hieron. ad Heliodorum de Vita Eremitica. [t.i. 3. “ Absit ut de his quicquam sinistrum loquar, qui apo- stolico gradui succedentes, Christi cor- pus sacro ore conficiunt, per quos et nos Christiani sumus. Qui claves regni Oves, €gO pascor.......... Mihi ante presbyterum sedere non licet: illi si peccavero, licet tradere me Satane in interitum carnis, ut spiritus salvus sit.””] y Added L.: “adeo ut quem plebs celorum habentes, quodammodo ante judicii diem judicant; qui sponsam Domini sobria castitate conservant. Sed alia, ut ante perstrinxi, monachorum est causa, alia clericorum. Clerici pascunt non eligeret, nemo pro legitimo ecclesiz presule agnosceret.” z Added L.: ‘‘ cum incestum illum jubet de medio fratrum exterminari.” M 2 164 THE PERPETUAL GOVERNMENT CHAP. IX. For the people might not appoint on whom the Holy Ghost should bestow his gifts ; that were to tie God’s graces to their pleasures ; but if they were to choose, they must elect such as were meet and able, which then were none, until by the apostles’ hands they had received the wonderful and extra- ordinary gifts of the Spirit to prepare and fit them for the care and charge of the churches where the Holy Ghost would make them overseers*. Against this, if any thing can be ob- jected out of the scriptures, I would gladly hear it; as yet I find there neither example of it, nor reason for it. The elec- tion of the seven deacons, is the only precedent that can be found in the word, and that convinceth utterly nothing for the choice of pastors. With money matters, not only at Jeru- salem, but in all places the apostles refused to meddle ; ayoid- ing thereby all occasion of sinister reports and suspicion, that they did any way increase or regard their private gain; and for that cause Paul would not so much as carry the benevo- lence of the Gentiles to the poor saints at Jerusalem, without 2 Cor. viii. some specially trusted and “ chosen by the churches,” to see Pai + >y,it faithfully done. ‘* All seek their own, and not that which 1 Tim. vi.5.is Christ’s,’ had poisoned so many, “ thinking gain to be godliness ;” that Paul to clear himself of that suspicion, and to 2 Cor. xii. shew that he “ sought them and not theirs, did not use the i Gor.ix, Power he might,” in living on the gospel, where he preached 15. the gospel, but “ his own hands ministered to his necessities.” Acts xx. 34. And for the same reason the apostles at Jerusalem would not have the goods and lands of the disciples pass through their hands ; but to be dispensed by some such, as the people liked and named to that purpose. Now for choosing of pastors, or rather making them fit to be pastors, which before were not fit; the people had little to say, and less to do; but the Holy Ghost directed the apostles, by prophecy or otherwise, on whom he would bestow his gifts, and they should lay their hands ; in which case I cannot so much as imagine, how, or why the people should join with the Spirit of God, to pour his heavenly gifts on such as he furnished for the service of a Added L.: “Illa enim divina et sed divina potius selectione donabantur. admiranda Spiritus charismata quibus Itaque, non preeunte multitudine, sed apostolorum ztate pastores instrueban- dirigente Spiritu, manus apostolorum tur, non aliqua populari suffragatione, imponebantur.” CHAP. IX. OF CHRIST’S CHURCH. 165 his church; or limit the apostles on whom they should lay their hands; since not man, but God, made choice of those persons. As for excommunication, if you take it for removing the unruly from the civil society of the faithful, until they con- form themselves to a more Christian course of life; I am not altogether averse, that the whole church, where there wanteth a Christian magistrate, did, and should concur in that action: for thereby the sooner, when all the multitude join in one mind to renounce all manner of conversing with such, will the parties be reduced to a better mind, for shame and grief to see themselves rejected and exiled from all company ; and the whole church shall declare their innocency before men, by avoiding and shunning the doers of wickedness ; and increase their zeal and love of holiness before God, by hating and de- testing unrighteousness in others, and by keeping themselves clean and unspotted from the like offences. “If any man Cor.y.t1. that is called a brother, be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one eat not. Yet count him not as an enemy, but 2 Thess. iii. admonish him as a brother.”’ This rule as I could wish every '** Christian man did for his own part duly observe ; so I judge it not amiss, if the whole congregation in defect of a Christian magistrate, join with the pastor in misliking, rebuking, and forsaking such disordered and usual offenders, as will neither be reclaimed nor ashamed of their lewdness ; but for deliver- ing or denying the sacraments, I take that to be the pastor’s charge, and not the people’s. Yet pastors shall do well after the example of the ancient and godly fathers, Cyprian and others, not only to provoke repentance in the malefactors, but to tender the offence taken by the multitude so far, that as the minds of the godly are grieved by notorious impieties, so they may be satisfied and contented by the earnest and unfeigned sorrow of the repentant, before they be received to the Lord’s table. Against these rules of Christian mode- ration and circumspection, I dispute not; I only inquire whether by the word of God any lay persons have any in- terest to withhold or yield the sacraments without the allow- ance and liking of the pastor. And to express what I think, Matth. xviii. 17. 166 THE PERPETUAL GOVERNMENT CHAP. IX. I find no warrant in the scriptures for it; and the main con-— sent of the catholic fathers, and course of the primitive church against it. Some places are detorted and wrested to that effect ; but they must be very partial, that will be led with such weak proofs. The words of our Saviour, “‘ If he hear not the church, let him be to thee as an ethnick and publican,” which are the only ground-work of this opinion, I have before handled and ex- amined as far forth as needed. If by those words the church of Christ were meant, which no circumstance there enforceth ; yet the rulers and governors of the church are thereby in- tended, as Chrysostom affirmeth, and “a foul error it is,” as Beza thinketh>, to say the whole multitude is there comprised. Indeed it is no new rule, neither with the scriptures, nor with other writers, for the chiefer and worthier part to bear the name of the whole. The fathers, who often attribute excommunication to the church, by no means endure that laymen should use the keys delivered to the apostles and their successors. ‘ That right is permitted only to priests,” as Ambrose saith*; ‘It is the priest’s band that toucheth the soul, and reacheth unto heaven,” as Chrysostom teacheth*. “When they which chal- ‘lenge the place of bishops, and received the keys of the king- dom of heaven from our Saviour, teach, what they bind, is bound in heaven ; what they loose, is loosed in heaven; we must acknowledge they say well, if withal, they have those things, for the which it was said to Peter, The gates of hell must not prevail against him, that will bind and loose: for if he be bound with the ropes of his own sins, in vain doth he (offer to) bind or loose,’’saith Origen *. ‘‘ Shall it not be im- b Theodor. Beze Annotat. in Mat- thei cap. xvili. [Cantab. 1642. not. in v.17. p.62. “Sed notandum est turpiter errare qui ex hoc loco contici volunt, de singulis rebus referendum esse ad totius multitudinis ceetum.”’] ce Ambros. de Peenitentia, lib. i. cap. 2. [t.i. 153. ‘ Jus enim hoc solis per- missum sacerdotibus est.”’) ad Chrysost. de Sacerdotio, lib. iii. [t. iv. cap. 5. p. 29. Obros 5& 6 deopbds avis amterat Ths Wux7s, kat SiaBatver Tovs ovpavous. | e Origen. Tract. in Matth. xvi. [t. iii. Hom.i. fol. 3. “ Quoniam autem qui episcopatus vendicant locum, utuntur hoc textu quemadmodum Petrus: et claves regni ccelorum acceptas habentes a Christo docent, quoniam qui ab eis ligati fuerint in ceelo esse ligatos: et qui ab eis soluti fuerint, id est, remis- sionem acceperint, esse et in ccelo so- lutos. Dicendum est quoniam bene dicunt si opera habent illa propter que dictum est illi Petro, Tu es Petrus ; et tales sunt ut super eos edificetur eccle- CHAP. 1x. OF CHRIST’S CHURCH. 167 “puted to us,” saith Cyprian with the rest of the bishops his colleagues, “if so good a soldier should die without peace, and without the communion ? Shall not great slackness or cruel hardness be ascribed to us in the day of judgment, that being pastors, we neither in peace would heal the sheep committed and credited unto us, nor arm them in the battle? How do we teach or provoke them to shed their blood in the confession of Christ’s name, if we deny them the blood of Christ, when they be entering the conflict ? or how do we make them ready for the cup of martyrdom, if first in the church we admit them not by right of communion to drink the Lord’s cup? It hath pleased us therefore, the Holy Ghost directing us, that upon examination of every man’s cause, such as fell in perse- cution, should be reconciled (or, received to the Lord’s table) ; and if there be any of our colleagues which doth not think it good to give peace (that is, the communion) to the brethren or sisters, persecution approaching, he shall in the day of judg- ment render account to the Lord of his importune censure, or inhuman rigour.” And so again, “‘ Whenas in smaller faults a man may not come to the communion, except the bishop and the clergy first lay their hands on him (in sign of recon- ciliation), how much more should the discipline of the Lord be observed in these most grievous and extreme sins §?” Like- sia Christi, si porte inferorum non prevalent eis. Alioquin ridiculum est ut dicamus eum qui vinculis pecca- torum suorum ligatus est, et trahit pec- cata sua sicut funem longum, et tan- quam juge lorum vituli iniquitates suas ; propter hoc solum quoniam episcopus dicitur habere hujusmodi potestatem, ut soluti ab eo, sint soluti in ceelo, aut li- gati in terris, sint ligati in ceelo. ] f Cyprian. lib. i. ep. 2. [Oxon. 1682. ep. 57. p. 118. “ Nonne nobis im- putabitur quod tam bonus miles, qui omnia sua dereliquit, et contemta domo, et parentibus ac liberis, sequi Dominum suum maluit, sine pace et sine commu- nicatione decedit ? Nonne nobis vel negli- gentia segnis, vel duritia crudelis ascri- betur in die judicii; quod pastores cre- ditas et commissas nobis oves nec curare in pace, nec in acie voluerimus armare ? RS aGecdoc Soar Nam quomodo doce- mus aut provocamus eos in confessione nominis sanguinem suum fundere, si eis militaturis Christi sanguinem dene- gamus ? aut quomodo ad martyrii pocu- lum idoneos facimus si non eos prius ad bibendum in ecclesia poculum Domini jure communicationis admittimus ?.... Placuit nobis, Sancto Spiritu sugge- rente, et Domino per visiones multas et manifestas admonente, quia hostis nobis imminere prenunciatur et ostenditur, colligere inter castra milites Christi, et examinatis singulorum causis, pacem lapsis dare, imo pugnaturis arma sugge- NEeHG SAGO E Quod si de collegis aliquis extiterit, qui urgente certamine pacem fratribus et sororibus non putat dandam, reddet ille rationem in die judicii Do- mino, vel importune censure, vel in- humane duritie sue.” ] & Cyprian. lib. iii. ep. 16. [Oxon. ep. 17. p. 39. ‘‘ Nam cum in mino- ribus delictis que non in Dominum committuntur, peenitentia agatur justo 168 THE PERPETUAL GOVERNMENT CUAP. IX. wise Basil; ‘“ Confession of sins must necessarily be made to them to whom the dispensation of the mysteries of God is committed: for so they which in former times repented amongst the saints, are read to have done. It is written in the Gospel, that they confessed their sins to John Baptist ; in the Acts, they all confessed their sins unto the apostles, of whom they were baptized".”’ “ Power to forgive (sins) is not absolutely given; but (limited) to the obedience of the peni- tent, and agreement with him that hath the charge of the soul i.” “With God,” saith Jerome, “not the sentence of the priest, but the life of the party is respected. As therefore (in the law) the priest did make (that is, pronounce) the leper clean or unclean; so (in the gospel) the bishop and presby- ter bindeth or looseth/.” And again: “ The fornicator, the adulterer, the homicide, and all other transgressors, are cast out of the church by the priest *.” St. Augustine; He that willingly judgeth himself, lest against his will he be judged of the Lord, “let him come to the presidents by whom the keys are ministered unto him in the church, and receive of them that have the oversight of the sacraments, the manner of his satisfaction |.” «It seemed unpossible that by repentance sins should be remitted,” saith Ambrose, “ but Christ granted tempore, et exomologesis fiat, inspecta vita ejus qui agit poenitentiam, nec ad communicationem venire quis possit, nisi prius illi ab episcopo et clero manus fuerit imposita, quanto magis in his gra- vissimis et extremis delictis caute om- nia et moderate secundum disciplinam Domini observari oportet ?”"] h Basil. in Regulis contractioribus, Quest. celxxxviii, [t, ii. p. 728. Paris. 1637- "AvayKatov Tois memioTeupe- vols Thy oikovoulay TQY wvoTHpiwy TOU @cod ckomodoyejobar Ta auapThuata ottw yap kal of madAat peTavoovytes ent tay aylwy eiplokovtar memoinKdtes. “yé- ypamTat yap ev wey TO evayyeAly, 8r1 7@ BartioThH Iwavyn eEwuodroyoovta Tas éuaptias avta@y: ev dt Tats mpateot, Tos droatéAos, bp ay Kal €BamriCayto amayres. } i Ibid. Quest. xv. [t. ii. 629. ‘H ekovola Tov adiévat, ovK amoAUTws 5€éb0~ Ta" GAN’ ev Srakoy TOU MEeTAVOODYTOS, Kat cunpwvia mods Toy emipeAovmevoy avTOD Tis Wuxis. | J Hieron. in Matth. xvi. [t. ix. can. 49. ‘ Apud Deum non sententia sa- cerdotum, sed reorum vita queritur, quomodo ergo ibi leprosum sacerdos mundum vel immundum facit, sic et hie alligat vel solvit episcopus et pres- byter.””] k Hieron. in Epist. ad Tit. cap. iii. [t. ix. 257. ‘‘ Fornicator, adulter, ho- micida et cetera vitia per sacerdotes de ecclesia propelluntur.” | 1 August. Lib. Hom. Quinquag. Hom. 50. [t.x. 559. “Et cum in se protulerit severissime medicine senten- tiam veniat ad antistites, per quos illi in ecclesia claves ministrantur et tanquam bonus incipiens jam esse filius mater- norum membrorum ordine custodito a prepositis sacrorum accipiat satisfac- tionis sue modum.’’} 169 this to his apostles, and from the apostles it descended to the priest’s function™.” “Lo,” saith Gregory, “(the apostles,) which feared the district judgment of God, are made judges of souls. Their places now in the church, the bishops keep. They have authority to bind and loose, that are called to (that) degree of regiment. A great honour, but a great bur- den followeth this honour. Let the pastor of the church fear undiscreetly to bind or loose ; but whether the pastor bind justly or unjustly, the pastor’s sentence is to be feared of the flock *.”” The councils general and provincial, reserve both excom- munication and reconciliation to the judgment and conscience of the pastor and bishop; and by no means.impart either of them to the people or lay elders. The great council of Nice: “Touching such as are put from the communion, whether they be clergymen or lay, by the bishops in every place; let this rule be kept according to the canon, that they which be rejected by some, be not received by others; but let it be carefully examined, that they be not cast out of the church by the weakness, waspishness, (frowardness,) or rashness of the bishop.” And “that this matter may the better be in- quired of, we like it well, that twice every year there should be kept a synod in every province, that all the bishops of the province meeting together, may examine those matters ; and such as have clearly offended their bishop, let them be held justly excommunicate by all, until it shall seem good to the bishops in common to give an easier judgment of them°.” CHAP, IX. OF CHRIST’S CHURCH. ™ Ambros. de Peenit. lib. ii. cap. 2. Sed utrum juste an injuste obliget pas- [t-i. 167. “Similiter impossibile vide- batur per poenitentiam peccata dimitti. Concessit hoc Christus apostolis suis, quod ab apostolis ad sacerdotum officia transmissum est.”’] 2S. Gregorii Mag. in Evangel. lib. ii. Hom. xxvi. [Par. 1705. t. i. col. 1556. “ Ecce qui districtum Dei judi- cium metuunt animarum judices fiunt : et alios damnant vel liberant, qui semetipsos damnari metuebant. Horum profecto nunc in ecclesia episcopi locum tenent. Ligandi atque solvendi aucto- ritatem suscipiunt, qui gradum regi- minis sortiuntur. Grandis honor sed grave pondus istius est honoris...... tor, pastoris tamen sententia gregi ti- menda est : ne is qui subest, et cum in- juste forsitan ligatur, ipsam obligationis sue sententiam ex alia culpa mereatur. Pastor ergo vel absolvere indiscrete timeat, vel ligare.”’] © Concil. Nicwni can. v. [t. ii. p. 29. Tlep) 7@v akowwvhitay yevouevwy, etre TeV ev TH KANpPY, ElTE ev AaiK@ TaypyaTL, tmd Tay Kab’ Exdotny erapxiay émioKd- Tav, Kpateltw 7 youn Kata Toy Kavdva Tov Siayopevovta, Tos bp’ Erepwv aro- BAnbevtas, bp’ Erépwy ph mpocler Oa. ’Ekeraérbw Se, uy pixpowuxia, 2 pidro- veikia, } Twi ToLavTy andia Tod emioKdmov amocuvaywryo yeyevnvrat iva oby TovTo 170 THE PERPETUAL GOVERNMENT CHAP. IX. This was the ancient and universal rule of Christ’s church ; for the pastor or bishop to have the power of the keys to admit and remove from the sacraments such as deserved it ; and for the examination and moderation of their doings, neither people nor lay presbyters were joined with them, but a synod of bishops in the same province every half year heard the matter, when any found himself grieved with the censure of his bishop, and they according to the right of the cause were to reverse or ratify the former judgment; yea, the bishop had power at the time of death, or otherwise upon the unfeigned repentance of the party to mitigate the rigour of the canons ; as appeareth in the 12th and 13th of the same council. “It shall be lawful for the bishop to deal more gently with them?.” And again: “ Generally for every (excommu- nicate person) that is ready to depart this life, and desireth to be partaker of the eucharist ; let the bishop upon trial give him the communion4.” And so the general council of Chal- cedon: “‘ We determine the bishop of the place shall have power to deal more favourably (with such as by the canons should stand excommunicate) *.” The council of Antioch: “If any be deprived the com- munion by his own bishop, let him not be admitted to the communion by others afore he appear and make his defence at the next synod, and obtain from them another judgment ; except his own bishop or diocesan be content to receive him. This rule to be kept touching laymen, priests and Thy mpémovoay ekéeracw AauBavn, kadrGs Kad piravOpwrdtepdy Tt wept avTa@y Bov- exew edokev, Exdorov eviavTod Ka’ Exd- ActcacOau. | otny emapxlay dls Tov érous cvyddous yé- veoOa iva Kowh mavrwy Tay emoKdrwy Tas emapxias er) Td avTd cuvaryouevwr, Ta TolavTa (yThuata ekera(oito. Kal otTws of duoAoyoumevws Tpockekpoukdres 7@ émikémm KaTa Adyoy aKowdynToL Tapa maow elvar ddkwot, wexpis by TE Kow@ Tov emickdrwy 56kn Thy piravOpw- moTépay bmep auTay exbec0ar Wapor. | P Concil. Niceni can. xii. [t. ii. p. 34. “Ooo mev yap Kal éBy kal Sdxpuvor Kad brouovy kal ayaboepylais, Thy emiaTpophnv epyy Kal ov oxhmate emidelkvuyTat ovTot TAnpooaytes Toy xpdvov Thy wpiomevoy THs akpodcews, cikdTws TOV EvX@Y Kol- VaVNTOUVTL, META TOD ekcivar TH emiokdmm a Ibid. can. xiii. [p. 35. Tept 5& ray eEodevdytwy 6 madaids Kal KavoviKds vo- pos pvdaxOjoceta kal viv bore ef Tis ékodevor, Tov TeAevTalov Kal avaryKaLo- tdtov epodiou wh amoorepeicba ei Oe amoyvwobels, kal Kowwvlas TdAwW TUXwY, mddw ev Tos (aow ekeTacOn, weTa TOV KkowwvotyTay THs evxns pdvns eoTw. Kabddov S€ Kad wep) maytbs obtwocotv etodevovTos, aiTodyTOS TOU MEeTATXELV EV- xapiotias, 6 émiokoTos meta Soximactas émiddTw. | r Concil. Chalcedonens. can. xvi. [t. iv. col. 763. ‘Oploamev Bt Exew Thy av- Oevtlay Tis em’ avtois pidavOpwrlas Tov kara Témoy émiockoror. | CHAP. IX. OF CHRIST’S CHURCH. 171 deacons, and all others within the compass of the canon*.’”’ The council of Sardica: “ Ifa bishop be overcarried with anger, (which ought not to be in such a man,) and hastily moved against a priest or deacon, will cast him out of the church, we must provide that he be not condemned when he is innocent, nor deprived the communion. And the bishop that hath put him from the communion, must be content that the matter be heard, that his sentence may be confirmed or corrected. But before the perfect and exact hearing and looking into the cause, he that is excommunicated may not challenge the com- muniont.” The third council of Carthage: “ Let the times of repentance be appointed by the discretion of the bishops unto the penitents, according to the difference of their sins. And that no presbyter reconcile a penitent without the liking of the bishop; unless necessity force it in the absence of the bishop. And if the fault be public and blazed abroad, and offend the whole church, let hands be imposed on him, before (the rails, or) arch (which severeth the people from the ministers). Concerning those which worthily for their offences are cast out of the assembly of the church, Augustine, then legate for Numidia, said: May it please you to decree, that if any bishop or presbyter receive them to the com- munion which are worthily thrown out of the church for crimes committed, he himself shall be subject to the same challenge that they were, declining the lawful sen- tence of their own bishop.” Sozomen, declaring after s Concil. Antioch. can. vi. [t. ii. col. 563. EY tis bmd Tod idlov émioKdrov GkowedynTos yeyovey, wi mMpdTEpoy avTdy map étépwy SexOjvat, ci wy br ato ma- padexGein Tod idlov emukdrov, }) cvvddou Yyevouevns amavrhoas amodoyhoerat, Tel- gos TE Tiyv cuvddov, KaTadctoiTo érépay andpaciv. 6 abtds de bpos em) Aaikav, kab mpecButépwr, Kal diaxdvov Kal mdytov Tay ev TH Kavdv'. | t Concil. Sardicens. can. xiv. [t. ii. col. 640. “Oo1os érlaoxomos eime* Th 5e mdvroTé Me KWOdY amoclwmicaL ovK OpelAw. ef tis emlokomos dtixoros cbpl- oKo.ro* brrep ovK obelAcr ev ToL.ovTw avdph mortreverOar Kar Taxéws dvTiKpY mpec- Burépov 7) diaxdvov KwnOels exBadrei ex- KAnolas abtoy Cedhaot" mpovontéoy ear) Hh GOpdov [al. GOgov] Tov TowdToY KaTa~ KplvecOat kal THs Kowwvlas arooTepetobat. ApOdIO DD Faado.o¢ Kakeivos 5€ 6 emlaxoros 6 dixatws 7) Gdikws exBarwy Toy ToLovTOY, yevvalws péepew apeirer, va 4 ekeracis Tov mpdyuatos yevntat’ Kal 7) KupwOn avrov 7 amdpacis, 7) Siop\ecews THN’ mply dé émimeA@s kal weTa TloTEws Ekaora eteracO 6 uh exwv Thy Kowwviay, mpd THs diayvéoews TOD TMpdyuaTos, eavT@ ovuk opelAer exdiceiy Thy Kowwviay.| u Concil. Carthag. iii. can. xxxi. et xxxii. [t. ii. col. 1171. “¢ Ut peeniten- tibus secundum peccatorum differentiam, episcopi arbitrio peenitentie# tempore de- cernantur.” “Ut presbyter, in- consulto episcopo, non reconciliet poeni- tentem, nisi absente episcopo et necessi- tate cogente. Cujuscunque autem pe- nitentis publicum et vulgatissimum cri- 172 what penitential manner the excommunicate persons in the primitive church stood in an open place, whence the whole assembly might see them, addeth, that in this sort, “ every one of them abideth the time, how long soever, which the bishop hath appointed him’.” A thousand other places might be noted, both in fathers and councils, to shew that from the apostles to this day no lay person was ever admitted in the church of Christ to join with the pastors and bishops in the public use of the keys; and therefore the fathers have ex- ceeding wrong to be made favourers and upholders of the late discipline and lay presbytery. Cyprian confesseth, the people consented and concurred with him in the receiving of schismatics, and such lewd offenders, to the church and communion upon repentance. His words to Cornelius be these: ‘‘O if you might be present here with us when perverse persons return from their schism, you should see what labour I have to persuade patience to our brethren, that suppressing their grief of heart, they would consent to the receiving and curing of these evil (members). I hardly persuade the people, yea, I am forced to wrest it from them, before they will suffer such to be admitted’.”] It is an easy matter to make some show of contradiction in the writings of the ancient fathers, diverse occasions leading them to speak diversely ; but it will never be proved they thought it lawful for laymen to challenge the public use of the keys in the church of Christ. The causes of excommu- nication and times of repentance were wholly referred to the judgment of such as had the chiefest charge of the word and THE PERPETUAL GOVERNMENT CHAP. IX. men est, quod universa ecclesia noverit, ante absidem manus ei imponatur.”’] Canones Eccles. Afric. [col. 1054. can. ix. Tlep) rév kat’ atlay Tay oikelwy QTOTNUATWY, EK TOD ExKANTLATTLKOD OVA- Adyou exBadrdAopévwy, Avyovortivos émt- TkoTOS TOTOTNPNTIS THS Novmidixys XKopas elrev* TovTo dploa Katakiwoate, bate Tous atlws Tay oikelay eykAnudtwy ard THs ekkAnolas Siwx0evTas, edy Tis emlrKo- mos 7) mpeaBvrepos deknTar cis Kowwvlay, kal avros ért why TH tow eyKAHpate brev- Buvos dav &ua Tots Tod oikelov emiaKdrrov Thy KavoviKhy Wipov amopevyovat. } Vv Sozomeni Hist. Eccl. lib. vii. cap. 16. [ed. Gul. Reading. Cantab. 1720. p. 300. Kad’ éavrdy d& Exot) TaAamwpov- pevos ExaoTos, 7) vnorelats 7) GAovolas, 7) edeoudtwy amoxh 7) Er€pois ois mpoore- TakTal, mepiyever ToY xpdvoy cis doov avTe TéeTaXEV 6 enloKoTos.] w Cyprian. Epist. lib. i. ep. 3. [ep. 59. p- 136. Oxon. 1682. “O si posses, frater carissime, istic interesse nobiscum, cum pravi isti et perversi de schismate revertuntur ; videres quis mihi labor sit persuadere patientiam fratribus nostris, ut animi dolore sopito recipiendis malis curandisque consentiant. ....... Vix plebi persuadeo, imo extorqueo, ut tales patiantur admitti.”’] CITAP. IX. OF CHRIST’S CHURCH. lyé3) sacraments, as we may perceive by the former authorities ; yet in notorious and scandalous offences, when the whole church was grieved, or when a schism was feared, the godly fathers did both in removing and reconciling of such persons, stay for the liking and approbation of the whole people to concur with them; not to warrant or confirm the sentence that should be given, but to satisfy their consciences, and to prevent schisms. ‘ In offering the sacrifice of a troubled heart, let the devout and suppliant do not only that which helpeth for the recovering of his own salvation, but that also which may do others good by example; when his sin hath greatly hurt himself, and scandalized others, and the bishop (or, chief priest) think 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 dangerous it is to offend the least of Matt. xviii. those that believe in Christ the Gospel doth witness. Great e reason then had those godly 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 lay-elders had to sit judges with the bishop, but what care themselves had to remove from the people all occasions of stumbling ; diligently teaching their flocks neither to stagger at other men’s falls to their own sub- version, nor to be straightlaced against repentance through presumption of their own standing, which were nothing else but to insult at other men’s miseries’. The like course St. Augustine adviseth to be used for avoid- ing seditions and factions: “ When any man’s fault is so known to all, and abhorred of all, that it hath no partakers, or not such by whom a schism may rise, siack not the severity of discipline. peace and unity, and without whole multitude of the church x August. lib. Hom. quinquag. hom. 50. [t.x. 559. ‘In offerendo sacrificio cordis contribulati devotus et supplex, id agat quod non solum illi prosit ad reci- piendam salutem, sed etiam ceteris ad exemplum. Ut si peccatum ejus non solum in gravi ejus malo, sed etiam in scandalo est aliorum, atque hoc expedire And then may it be done without breach of harming the corn, when the is free from that sin for which utilitati ecclesia videtur antistiti, in no- titia multorum vel etiam totius plebis agere poenitentiam non recuset.”’] y Added L. : ‘‘ Nihil prorsus hine ef- ficitur, cur populi aut popularium quo- rumvis senatorum authoritas, una cum pastoribus in clavium administratione sociaretur.” 174 THE CHAP. IX. PERPETUAL GOVERNMENT the offender is excommunicated ; for then the people rather help the governor (or, pastor) rebuking, than the guilty resist- ing: then do (the people) keep themselves from his society, so as not one of them will eat with him, not of an hostile rage, but by brotherly correction: then the offender is stricken with fear, and recovered with shame, when seeing himself held accursed of the whole church, he can find no number to join with him to insult on the good, and rejoice in his sin’.” But all this notwithstanding, the censure proceeded from the bishop and pastor of the place, and not from the people or lay-elders associated with him in pronouncing that judgment. Examples and testimonies whereof are everywhere to be had both in Austin and Cyprian. When Rogatianus, a bishop, contumeliously a by his deacon, complained unto Cyprian and others of that injury, Cyprian wrate back in this wise: “ You did us great honour, and shewed your accustomed humility, in that you chose rather to complain of him (to us); whereas by vigour of your episcopal function and authority of your chair, you had power (enough) to be straightway revenged of him*.” And after a long discourse, that honour and obedience is due to the priests and pastors by God’s law, he concludeth: “ Therefore the deacon of whom you write, must shew himself penitent for his boldness, and acknowledge the honour of (your) priest- z August. contra Parmeniani episto- Added L.: ‘‘ Neque enim potest esse lam, lib. iii. c. 2. [tom. vii. 60. “ Quan- do ita cujusque crimen notum est omni- bus, et omnibus execrabile apparet, ut vel nullos prorsus, vel non tales habeat defensores, per quos possit schisma con- tingere; non dormiat severitas disci- pline. Tunc autem hoc sine labe pacis et unitatis, et sine lesione frumentorum fieri potest, cum congregationis ecclesize multitudo ab eo crimine quod anathema- tizatur, aliena est. Tunc enim adjuvat prepositum potius corripientem, quam criminosum resistentem. Tunc se ab ejus conjunctione salubriter continent, ut nec cibum quisquam cum eo sumat, non rabie inimica, sed coertione fraterna. Tunc etiam ille et timore percutitur, et pudore sanatur, cum ab universa eccle- sia se anathematizatum videns, sociam turbam cum qua in delicto suo gaudeat, et bonis insultet, non potest invenire.”] salubris a multis correptio, nisi cum ille corripitur, qui non habet sociam multi- tudinem. Hee priscorum prudentia nunquam satis laudata magnopere ca- vendum docet in excommunicatione ac reconciliatione, ne populares animi teme- rariis aut injustis censuris aut indulgen- tiis offendantur; authoritas tamen et jurisdictio penes loci pastorem, nempe episcopum, erat, non plebem aut seniores aliquos e plebe delectos ; id quod exem- plis ac testimoniis apud Cyprianum et Augustinum passim obviis liquere po- test.”’] a Cyprian. lib. iii. ep. 9. [ep. 3. Oxon. 1682. “Et tu quidem honorifice circa nos, et pro solita tua humilitate fecisti, ut malles de eo nobis conqueri, cum pro episcopatus vigore et cathedra auctoritate haberes potestatem, qua posses de illo statim vindicari.”] CHAP. IX. OF CHRIST’S CHURCH. 175 hood, and with full humility satisfy (you being) his bishop and governor. And if he shall offend and provoke you any more with his contempts, use against him the power of your (calling and) honour, either 7m deposing or excommunicating him. And because you wrate of another that took part with your deacon in his pride and stiffness, him also, and if there be any more that set themselves against God’s priest, you may either repress, or remove from the communion. Yet we wish and desire with mild patience to conquer the reproaches and wrongs of every one, rather than to revenge them in such sort as it is easy for priests to do>.” Speaking of him- self and his own cause, he saith: ‘‘ The church here is shut against no man; the bishop withholdeth himself from none ; my patience, facility, and mildness are open to such as come: I remit all things, I conceal many things: I do not examine trespasses against God with a religious and exact judgment, for the very desire and care I have to keep the brethren to- gether ; I myself do almost sin with remitting offences more than I should’.” Auxilius, a fresh young bishop, having excommunicated a person of good account with his whole family, for infringing the liberties of his church, as he supposed; St. Augustine treateth with him by letters to know what ground he had out of the scriptures to excommunicate the son for the father’s, the wife for the husband’s, the servants for their master’s offence ; and amongst others useth these words: “ Lo, I am ready to learn; an old man of a young; a bishop of so long continuance, from my colleague, not yet a year’s standing , b Ibid. [** Et ideo oportet diaconum de quo scribis, agere audacie# sue pceniten- tiam, et honorem sacerdotis agnoscere, et episcopo preposito suo plena humili- tate satisfacere......... Quod si ultra te contumeliis suis exacerbaverit et pro- vocaverit fungeris circa eum potestate honoris tui, ut eum vel deponas vel ab- Staneas... 006.0. Et quoniam scripsisti quendam cum eodem diacono tuo se miscuisse et superbie ejus atque audacie participem esse, hunc quoque et si qui alii tales exstiterint, et contra sacerdo- tem Dei fecerint, vel coercere poteris, velabstinere...... Magis enim optamus et cupimus contumelias et injurias sin- gulorum, clementi patientia vincere, quam sacerdotali licentia vindicare.”’] ¢ Cyprian. lib. i. ep. 3. [ep. 59- Oxon. 1682. “Nec ecclesia istic cui- quam clauditur, nec episcopus alicui de- negatur ; patientia et facilitas et huma- nitas nostra venientibus presto est... .. Remitto omnia, multa dissimulo studio et voto colligende fraternitatis, etiam que in Deum commissa sunt, non pleno judicio religionis examino, delictis plus- quam oportet remittendis pene ipse de- linquo.”’] 176 THE PERPETUAL GOVERNMENT CHAP. IX. what good reason we may yield to God or to men, if for another man’s sin we endanger innocent souls with a spiritual punishment. If you can give 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 do (such a thing) upon an unadyised motion of the mind, whereof being asked, you are not able to yield a just reason? Neither think that unjust anger cannot overtake us, because we are bishops; but let us rather remember we live dangerously amidst the snares of temptations, because we are men‘.” St. Austin blameth neither people nor presbyters for the deed, but the bishop whose hasty judgment it was; and willeth him, not them, to bethink himself what account he can yield to God or man for that ecclesiastical censure. And that excommunication per- tained to the pastoral charge, and proceeded from the episco- pal power and seat, the same father every where witnesseth. Upon the words of St. John, “I saw seats, and some sitting on them, and judgment was given,” he writeth thus: “ This must not be thought to be spoken of the last judgment, but the seats of the presidents, and the presidents themselves, by whom the church is now governed, are thereby to be under- stood. And judgment given can no better way be taken, than for that which is spoken of (in these words): ‘ Whatso- ever you bind on earth, shall be bound in heayen, and what you loose on earth, shall be loosed in heaven®*.’” May not the word Prepositi signify the lay elders, as well as bishops, since they also are set over the church to govern ideo nobis non posse subrepere injustam d August. Epist. Ixxv. [t. ii. 341. En commotionem, quia episcopi sumus : sed assum, senex a juvene coepiscopo, et episcopus tot annorum a collega necdum anniculo paratus sum discere, quomodo vel Deo vel hominibus justam possumus reddere rationem, si animas innocentes pro scelere alieno, ex quo non trahunt sicut ex Adam (in quo omnes peccave- runt) originale peccatum, spiritali sup- plicio puniamus.. .... Si ergo de hac re potes reddere rationem, utinam et nobis rescribendo prastes ut possimus et nos : si autem non potes, quid tibi est incon sulta commotione animi facere, unde si fueris interrogatus, rectam rationem non vales invenire?...... . Nec arbitreris potius cogitamus inter laqueos tentatio- num nos periculosissime vivere, quia homines sumus.”’] e August. de Civitate Dei, lib. xx. c. g. [t. v. 1214. ‘Non hoc putandum de ultimo judicio dici, sed sedes preposi-~ torum et ipsi prepositi intelligendi sunt, per quos ecclesia nunc gubernatur. Ju- dicium autem datum nullum melius ac- cipiendum videtur, quam id quod dictum est, queecunque ligaveritis in terra erunt ligata erunt et in ccelo: et que solveri- tis in terra, soluta erunt et in ceelo.”] CHAP, IX. OF CHRIST’S CHURCH. 177 the flock in their kind as well as pastors?] The fathers use many words to express the calling and office of bishops, as antistites, prasules, presidentes, prepositi, rectores, sacer- dotes, and such like ; but of all these, preepositus with Cyprian and Austin is the most usual word for a bishop, and hath best warrant from the scriptures. “ For this cause,” saith Cyprian, “ doth (Christ’s enemy) pursue him that is set over the church, that the governor being made away, he may with more violence and fury make havock in the shipwrecks of the churchs.” And again in the same place: “ We may not be so unmindful of the divine doctrine, as to think the wicked enterprises of the desperate to be of more force than the judgments of priests. Shall we lay aside the power and authority of priests? to let them that are out of the church say they will judge of the ruler of the church? the guilty of him that is their judge ? sacrilegious persons of their priest ?” And elsewhere: “ What danger is not to be feared by offending the Lord, when some of the priests, not remember- ing their place, neither thinking they have a bishop set over them, challenge the whole unto themselves,” even “ with the reproach and contempt of him that is set over them'.”’ And so almost every where: “The Lord (himself) chose the apostles, that is, the bishops and overseersi.” And again: ‘“¢ With all humility let him satisfy the bishop, being set over him*.” f Added L. : “ Utinam liceret ecclesiis ter carissime, deponenda est sacerdotalis Christianis per istas vestras frigidas et nudas conjecturas pacatis esse et qui- etis.””] & Cyprian. lib. i. ep. 3. [ep. 59. ed. Oxon. p. 130. “ Non scilicet Christus, qui sacerdotes aut constituit aut prote- git; sed ille qui Christi adversarius et ecclesie ejus inimicus, ad hoc -eccksie prepositum sua infestatione persequitur, ut gubernatore sublato, atrocius atque violentius circa ecclesie naufragia gras- setur.”’] h Ibid. p. 238. “ Neque enim quia pauci temerarii et improbi, ceelestes et salutares vias Domini derelinquunt, et, sancta non agentes a Sancto Spiritu deseruntur ; ideo et nos divine traditi- onis immemores esse debemus ut majora esse furentium scelera, quam sacerdotum jadicia censeamus...... An.ad hoe, fra- BILSON. auctoritas et potestas ut judicare velle se dicant de ecclesiw praposito extra ec- clesiam constituti ? de Christiano here- tici 2”] i Cyprian. lib. iii..ep. 14. [ep. 16. p. 36. ed. Oxon. ‘‘ Quod enim periculum metuere debemus de offeisa Domini ; quando aliqui de presbyteris, nec evan- geli, nec loci sui memores, sed neque futurum Domini judicium, neque nunc sibi prepositum episcopum cogitantes, quod nunquam omnino sub antecessori- bus factum est, cum contumelia et con- temptu prepositi, totum sibi vendicent?” | Jj Cyprian. lib. iii. ep.g. [ep. 3. p. 6. ed. Oxon. “ Apostolos, id est, episcopos, et prapositos Dominus elegit.”’] k Ibid. “ Episcopo praeposito suo plena humilitate satisfaciat.” N 178 THE PERPETUAL GOVERNMENT CHAP. IX. St. Augustine useth the word in the same manner : “ Their case is far worse,” saith he, “ to whom it is said by the pro- phet, ‘ He shall die in his sins, but his blood will I require at the watchman’s hands.’ For to this end are watchmen, I mean the pastors of the people, placed in the churches, that they should not spare to rebuke sin!” “ Our heavenly mas- ter,” saith he in another place, “ gave us warning beforehand, to make the people secure touching evil overseers, lest for their sakes the chair of wholesome doctrine should be for- saken™.” And again: “The Lord’s fold hath some over- seers that be children, and some that be hirelings: the over- seers that be children are pastors®.” ‘ By Christ’s own mouth the overseer of the church is praised under the name of an angel®.” ‘The sheep that is strong for the most part marketh his leader, and saith in his heart, If my leader so live, why should not I do that which he dothp?’ The old translation of the New Testament hath the very same use of the same word prepositi: ‘‘ Remember your (leaders or) overseers which spake unto you the word of Godpp.” And again : “‘ Obey your overseers, for they watch over your souls as those that shall give account (for them) 4.” And as the use of the word is clear in St. Austin, so is this assertion as clear, that excommunication is a pastoral and episcopal judgment, and no laical or popular action or cen- sure: “ That which is called condemnation, an effect of the episcopal judgment, than the which there can be no greater tos, et filios et mercenarios. Prepositi autem, qui filii sunt, pastores sunt.”] o August. ep. clxii. [t. ii. 736. “ Di- 1 August. de Civitate Dei, lib. i. cap. ix. [t. v.49. ‘Qua in re non utique parem, sed longe graviorem habent causam, quibus per prophetam dicitur, ‘Ille quidem in suo peccato morietur, san- guinem autem ejus de manu speculatoris requiram.’ Ad hoc enim speculatores, hoc est populorum prepositi, constituti sunt in ecclesiis, ut non parcant objur- gando peccata.””] m August. ep. clxvi. [t. ii. 761. “ Quod usque adeo ceelestis magister cavendum premonuit, ut etiam de pra- positis malis plebem securam faceret, ne propter illos doctrine salutaris cathedra desereretur, in qua coguntur etiam mali bona dicere.”’] n August. in Joann. Tractat. xlvi. [t. ix. 340. “* Habet ovile Domini preposi- vina voce laudatur sub angeli nomine prepositus ecclesiz.”’} p August. de Pastoribus, cap. iv. [t. ix. 1057. ‘* Attendit enim ovis etiam fortis plerumque prepositum suum male viventem. Si declinet oculos a regulis Domini, et intendat in hominem, incipit dicere in corde suo, Si prepositus meus sic vivit, ego quid sum qui non faciam quod ille facit ?””] pp Heb. xiii. 8. ‘“* Mementote pre- positorum vestrorum, qui locuti sunt vobis verbum Domini.” ] 9 Heb. xiii. 17. ‘‘ Obedite prapositis vestris; ipsi enim pervigilant quasi ra- tionem pro animabus vestris reddituri.”’] CHAP. IX. OF CHRIST'S CHURCH. 179 punishment in the church, may if it so please God turn to a most wholesome correction. Yet the pastor must needs sepa- rate the diseased sheep from the sound, lest the deadly infec- tion creep further%.”” But what need we more private testi- monies, when the public laws of the Roman empire will witness as much: “ We charge all bishops and priests,” saith the emperor by his authentic constitution, “that they sepa- rate no man from the sacred communion before they shew the cause for which the holy canons will it to be done. If any do otherwise in removing any from the holy communion, he that is unjustly kept from the communion, let him be absolved from his excommunication by a superior (bishop, or) priest, and restored to the communion; and he that presumed to excommunicate (without just cause), let him be put from the communion by the bishop under whose jurisdiction he is, as long as (the superior) shall think good, that he may justly abide that, which he unjustly offered'.’” No man ought remove another from the communion but a bishop or a priest ; and he that unjustly did it was, by a superior and higher bishop, to be put from the communion for such time as he thought meet. Every private man, by St. Austin’s confession, might ad- monish and reprove, yea, bind and loose his brother; and Theophylact saith, “ Not only those things which the priests do loose, are loosed ; but whatsoever we, being oppressed with injury, do bind or loose, those things are bound and loosed also’.”] Each man by word of mouth, and with grief aq August. de Correptione et Gratia, cap. xv. [t. vii. 1349. “ Ipsa, que dam- natio nominatur, quam facit episcopale judicium, qua peena in ecclesia nulla ma- jor est, potest si Deus voluerit in cor- reptionem saluberrimam cedere Pas- toralis tamen necessitas habet, ne per plures serpant dira contagia, separare ab ovibus sanis morbidam.” In the ori- ginal ‘* correctionem” is found for “* correptionem.” | r Novella Constitutiones Justiniani. [collat. ix. tit. vi. Nov. Con. 123. eap. ii. Gotting. 1797. Taor dé rots emoakérots kai mpeoBuTépots a&xaryopevo- ev GopiCew Twa THs ayias Kowwvlas, mplv 7 aitia SerxOH bv hv of exkAnoia- attKol Kavdves ToUTO yeveabat KeAEvoUaLY. ci Dé ris rape. TadTa Tis aylas Kowwvlas n 2 Tiva xwploot, exeivos pev ds adikws ard Ths Kowwvlas exwpicOn, Avouévov Tov Xwpicuod timd Tod pelCovos tepéws, THs c , 2 U 4 \ > a ayias atiovalw Kowwvias. 6 5€ adikws Twa THS aylas Kowwvias xwploat TOAUH- gas, Tact tpdrots md Tod icpews bp’ dv TETAKTAL, XwpicbjnceTar TiS Kolvwvlas, ep bcov xpdvov exeivos cvvlbot. iva brep adikws erotnce, Sixalws tropetvy. | s Theophylact. in Matth. Comment. cap. xvi. [ed. Lutet. Par. 1631. p. 94. KAcidas 5€ voces, Tas Secpovcas Kal / \ ~ id Avotaas, Tas TY TPadpaTwv 7 ovyxwph- cets 7) emitiunoes. Exovor yap etovalay aplevar kal Seoueiv of kara TMeérpoy rhs emiokoTiKys akiwbevtes xaplros* ci yap kal mpos Mérpoy pdvoy eipnta 7d, décw alee A ms / gol, GAAG Kal maot Tois dmoardAols dé- dora. | 1 Cor.v. 13. 2 Cor. v. 180. THE PERPETUAL GOVERNMENT CHAP. IX. of heart, might and should detest sin, and reprove sinners ; and he that is afflicted with any wrong, hath best right to release the same. But this doth not touch the public use of the keys in Christ’s church, whereby wicked and impenitent persons are excluded or removed from the sacraments, until they shew themselves sorrowful for their sins, and willing to anend their lewd course of life. With preaching the word and delivering the sacraments neither people nor lay elders, might intermeddle, but only pastors, which had the charge and care of souls committed unto them. To whom then did Paul speak when he said to the Corinthians, “ Remove that wicked one from among you’’?] If he spake to the people, he meant they should refrain all society with that incestuous person, and not so much as eat with him; if he intended to have the malefactor removed from the Lord’s table, he spake to the prophets and pastors that had power and charge so to do. St. Austint doth often expound it, as if he had required them to remove that evil one from themselves, in not allowing, consenting, or favouring so wicked a fact in their hearts. Take which you will, I stand indifferent : howbeit by the words of his second epistle it should seem he spake not to the whole church of Corinth, but to the leaders and teachers there, when he willed them to remove that wicked one from amongst themselves ; for this he writeth of the very same person: “ Sufficient for this (offender) is the punishment (or reproof) that proceeded from many (not from all). Wherefore I pray you confirm your love towards him. For this cause also did I write, that I might see the proof of you, whether you would be obedient in all things.” So that in excommunicating the incestuous sinner, Paul asked not their consents, but “ tried their obe- dience,’”’ and they with all care and zeal shewed themselves ready to execute his precept. At least yet the presbytery joined with the apostle in ex- communicating that malefactor; and of this presbytery the lay elders were no small part ; so that by this precedent of the apostolic discipline the pastors cannot exclude any men from t August. contra Epistolam Parmeniani, lib. iii. cap. i. [t. vii. 52.] CHAP. X. OF CHRIST’S CHURCH. 181 the sacraments without the liking of the lay elders and pres- byters.] What the presbytery might do cannot well be re- solved, until it be first agreed of what persons this presby- tery consisted. Some think certain skilful and discreet men as well of the laity as of the clergy, were appointed by the common choice of the people to deliberate and determine of manners and all other matters pertaining to the regiment of the church; and that by their advice and consent, as it were by the decree of an ecclesiastical senate, the power of the keys was directed, and hands imposed. For this assertion they shew the witness both of scriptures and fathers so clear, as they suppose, that they cannot be avoided. Some others confess there was a kind of presbytery in the apostles’ times and long after in many ehurches ; but thence they ex- elude all lay persons as no parts thereof, and account in that number none but such as had charge of the word and sacra- ments, and jointly laboured the converting of unbelievers to the faith, and preserving of the church in truth and godliness. Which of these two positions is the sounder, in process will appear. ———————___—- CHAP: X. What the presbytery was, which the apostles mention in their writings, and whether any lay elders were of that number or no. \@ is not to be doubted that in the apostles’ time, every city where the gospel was received had many prophets, pastors, and teachers, not only travelling to and fro to exhort and confirm the brethren, but abiding and persisting in the same place, all labouring to increase the number of the church, and continue the faithful in their profession. “ At Jerusalem” Acts xv. 2. fifteen years after Christ’s ascension were “ apostles and elders ;” “ At Antioch” in the church were “ prophets and Acts xiii. r. teachers, Barnabas, Simeon, Lucius, Manaen and Saul,” be- sides Mark and others. In Rome, when Paul wrote thither, thither, were many approved “ labourers and helpers” in Rom. xvi.9, Christ whom Le knew before, besides such as the city itself '”: Col. iv. 1. t Cor. xiv. 29- Acts xx. 17. Phil. i. 1. James v.14. Acts xx. 20. 2 Tim. iii. 6. Rite 2- 182 THE PERPETUAL GOVERNMENT CHAP. X. yielded, of whom he had then no such experience, and there- fore passeth them over unsaluted by name as men unknown®. After, when he came thither, he sheweth who were “his workfellows unto the kingdom of God.” To the church of Corinth he saith, “ Let the prophets speak two or three, and the rest judge.” Being at Miletum he “ sent for the elders” of Ephesus, whom “the Holy Ghost” had “set to watch and feed” the church of God. He writeth to the saints at Philippi, ‘‘ together with the bishops and deacons.” St. James saith to the Jews dispersed, “ If any be sick, let him call for the elders of the church, and let them pray over him ;” noting there were in every church not one, but many elders, whose office it was to pray over the sick, release their sins, and ease their infirmities ’.” This number of teachers and helpers in the gospel was not superfluous, but very requisite in those days, by reason they were foreed to exhort and admonish as well privately “throughout every house,” as openly when the church was assembled, for fear of seducers that secretly “ crept into houses leading away women laden with sins, and subverted whole houses teaching things” (they ought not) “for filthy lucre’s sake,” and also for that they were daily to win those to Christ that yet believed not. In which case they were to refrain no place, nor slack no time to make Christ known to every particular person and house that was ignorant of him. And to this end they needed more aid than otherwise to guide and direct the church at such times as the saints met together. Neither ceased this necessity with the apostles ; it dured many hundred years after them; which was the cause that in every great city the pastors and bishops had many ministers and helpers joined with them, to labour the conversion of miscreants, to strengthen and encourage the martyrs and confessors that suffered by thousands for the name of Christ, to visit the sick and comfort them in their extre- mities, to catechise the novices, to attend the service and sacraments of the church, to examine the faith and survey the a Added L.: “ quos omnes nomina- pltudine pauci esse non poterant.” tim salutat apostolos, preteritis quos v “ whose office—infirmities,” omit- non norat indigenis, qui pro urbis am- ted L. CHAP. X. OF CHRIST’S CHURCH. 183 behaviour of all that repaired to the Lord’s table, and to per- form a number of such sacred duties, which for one pastor or bishop alone to do in so populous cities and assemblies, as they had, was utterly impossible. A presbytery then of prophets, pastors, and teachers, the apostles in their times had and used in every city, where they planted the faith and settled the church; but that lay governors or elders were part of that presbytery, and concurred jointly with the pastors and prophets in imposing hands, and exercising the power of the keys, and censuring both doctrine and man- ners”, I find no such thing commanded or warranted by the scriptures; the patrons of the lay presbytery must under- take the burden to prove their assertion. The very foundation of the lay presbytery so strongly conceived and eagerly pursued by men in our days*, is the place of St. Paul, “ The elders that rule well are worthy of 1 Tim.yv.17. double honour, chiefly they that labour in the word and doc- trine.” Hence it is resolutely inferred, ergo, there were some elders that laboured not in the word and doctrine; and those by comparison of other places are supposed to be “ gover-1 Cor. xii. nors,” which office Paul nameth amongst the spiritual func-?* tions of the church, when he saith, “ He that ruleth, (let him Rom. xii. 8. do it) with diligence.” It is a matter of no small weight to give laymen power in every parish to impose hands and use the keys, yea, to have the full and whole government of the church above and against the pastors by number of voices, if they differ in judgment ; and therefore the ground that shall bear the frame of the lay presbytery had need be sure, especially when it is urged as a part of Christ’s spiritual king- dom, without the which no church can be Christ’s, no more than it may without the truth of his doctrine. But whether the words of St. Paul, 1 Tim. v., infer any such thing or no, this is the matter we have now in hand. Some learned and late writers do so conceive of that place ; for my part, I see so many just and good reasons against their supposal, that I cannot yield to their judgment. w Added L.: ‘(pro quibus omnibus x Added L.: “ tantisque ecclesie et tanquam pro aris et focis patronieorum reipublice nostra contentionibus hodie acerrime depugnant ;)” quesiti,” 1 Tim. iv. 14. 184 THE .PERPETUAL GOVERNMENT CHAP. X. The first reason I have of the weakness of this place to up- hold the lay presbytery is, that many learned and ancient fathers have debated and sifted the force of these words, and not one of them ever so much as surmised any such thing to be contained in this text. Chrysostom, Jerome, Ambrose, Theodoret, Primasius, Cicumenius, Theophylact, and divers others have considered and expounded these words, and never dreamed of any lay presbytery to be mentioned in them. If then the words of St. Paul stand fair and clear with- out this late device, as in the judgment of these learned and ancient writers they do, what reason, after fifteen hundred years, to entertain a new platform of governing the church by laymen, upon a bare conceit that the words of St. Paul may sound to that effect as some imagine / The second reason of my dissenting is, for that St. Paul naming the “ presbytery” but once in all his epistles, exclud- eth all lay elders from that “presbytery :” “ Neglect not the grace which is in thee, which was given thee by prophecy, with the imposition of hands of the presbytery.” ‘This is the only place in all the scriptures, where the “ presbytery” is namely mentioned, and lay elders are most plainly removed hence as no part of this “ presbytery.” For this Christian ‘“‘ presbytery” gave imposition of hands to ordain ministers ; but lay elders had no right to impose hands. to that purpose ; ergo, laymen were no part of this “ presbytery.” ‘That impo- sition of hands to make ministers is a ‘‘ kind of sacrament,” and reserved “solely to pastors ;” if St. Austin’s authority were not sufficient, Calvin’s confession is very evident, which I noted before’. They must be ministers of the word and sacraments and succeed the apostles in their pastoral charge and function, that must ordain others by imposing hands, and give them power and grace to dispense both the word and sacraments. This, lay elders in the apostles’ times neither did, nor might do; they were therefore no part of that “ presby- tery,” which St. Paul speaketh of in his writings. Must we take the word not for the college of elders, but for the degree and office which Timothy received? Neither so is the y Supra, page 160. CHAP. X. OF CHRIST’S CHURCH. 185 force of my reason avoided. For choose which you will to be the signification of the word zpeoBurépior, either collective for the whole company of elders, or distributive for the degree and office of every elder: if collective, none could be of that college that might not give imposition of hands ; if distribu- tive, none might take that function and calling on him, but must receive imposition of hands, as ‘Timothy did. ‘Then lay- men, which neither did give nor receive imposition of hands, are barred both from the degree and from the society, of “ presbytery,’’ which was in St. Paul’s time. Beza thinketh best to take it for a noun collective, and addeth, ‘‘ The presbytery, that is, the order (or, company) of elders, by which name the whole company is signified, that laboured in the word in that church, where this was done’.” Then the whole eldership or company of elders in St. Paul’s time laboured in the word. Where now were the lay elders that laboured not in the word? What presbytery were they of? Had every church two presbyteries? This whole presbytery consisted of pastors and teachers: another college of lay elders and no pastors will never be found. My third reason is, for that the text itself¢ doth clearly refuse the sense which they enforce. For as they conclude, there were ergo some elders that did not labour in the word and doctrine and yet governed well; so the words are more evident, that they all were worthy of double honour, whether they laboured or governed. Which by St. Paul’s proofs pre- sently following, and by the consent of all old and new writers is meant of their maintenance at the charges of the church. “‘ Honour in this place,” saith Chrysostom, “ Paul calleth reverence and allowance of things needful®.” « Paul will have (the rest) yield carnal things to them of whom they receive spiritual, because being occupied in teaching, they I trust not. Z Beze Theod. in 1 Ep. Pauliad Tim. cap. iv. [ed. Cantab. 1642, p. 635. “Id a Added L: “ qui prorsus hance illo- rum interpretationem velut alienam est, ordinis presbyterorum, quo coetus omnis ille significatur qui in verbo labo- rabant in ea ecclesia, ubi hoc est facturn, cujus nomen hic non editur, sed Lystris asscitum fuisse constat ex Act. xvi. 2.’"] respuit, et nimis longe petitam.” > Chrysost. homil. xv. in t Tim. v. [t. xii. 508. Tiuyy evtai0a thy Oepa- melay yet, THY T@Y avayKalwy xXopn- ylay.| 1 Cor. ix. AS vie 186 THE PERPETUAL GOVERNMENT CHAP. X. cannot provide things needful for themselyes*.” ‘ Good and faithful stewards,” saith Ambrose, “ ought to be thought wor- thy not only of high but of earthly honour, that they be not «Paul willeth mainte- nance to be chiefly yielded to the pastors that are occupied in For such is the ingratitude of the world, that take small care for nourishing the ministers of the word®.” “ As the poor, so the elders serving the whole church, are to be main- tained by the goods of the churchf.” “ Paul mentioning the church treasure, presently exhorteth the ministers of the church to be thence maintaineds.” “ By the name of honour is signified all godly duty and relief, after the use of the Hebrew (speech)!.” Now that lay judges and censors of manners were in the apostles’ time found at the expenses of the church, or by God’s law ought to have their maintenance at the people’s hands, is a thing to me so strange and unheard of, that until I see it justly proved, I cannot possibly believe it. St. Paul hath laid down this rule: “They that serve at the altar should be partakers of the altar; and by God’s ordinance, they that preach the gospel must live of the gospel.” Where shall we find the like for the lay judges that laboured not in the word? They were (if any such were) as the sagest, so every way the sufficientest men that were amongst the people ; grieved for lack of maintenance.” teaching. peres, ita presbyteri quoque ecclesiz toti servientes ex ecclesiastico alendi sunt erario.” g Comment. D. Jod. Willich. in c Hieron. in 1 Tim. cap. v. [t. ix. 386. ‘Vult illis prestare carnalia a quibus alii spiritualia consequuntur, quia occupati in doctrina, necessaria sibi providere non possunt.”’] 4 Ambros. in 1 Tim. cap. v. [t v. 407. “ Boni dispensatores ac fideles non solum honore sublimi debent digni judicari, sed et terreno, ut non contris- tentur indigentia sumptuum.” } e Calvini in 1 Ep. Pauli ad Tim. cap. v. [ed. Genev. 1600, p. 50!. n. i7. “Nunc ut ad Paulum redeam, victum precipue suppeditari jubet pastorihus, qui docendo sunt occupati. Ea enim est mundi ingratitudo, ut de fovendis verbi ministris non multum sit soli- citus.” f Hen. Bullingeri Comment. in Pauli Epistolas, atque in Ep, ad Heb. Tiguri. 1582.in « Tim cap. v. ‘‘ Nam ut pau- utramque ad Timoth. Pauli Epist. Argent. an. 1542. ad 1 Tim. cap. v. “ Nunc subjungit privilegia presbytero- rum, et censuramecclesiasticam. Verum cum erarii ecclesiastici meminerat, mox ex eodem nutriendos esse ecclesia minis- tros adhortatur : in quem usum tot principum donationes tot legata, tot col- lationes referuntur.” h Theod. Beze in 1 Ep. Pauliad Tim. cap. v. [ed. Cantab. i642. p. 637- “Duplici honore, dirdjs Tiwjs. id est, de quibus magis etiam specialis cura susci- piatur. ‘Honoris’ enim appellatione jam dixi pium omne officium ac subsi- dium, Hebreorum more, significari.” | CHAP. x. OF CHRIST’S CHURCH. 187 for fear of faction, contempt, and corruption, which easily grow when the weaker and baser rule over the richer and better sort. Ifthe apostle will not have the poor widows, so long as they might otherwise be succoured or employed, grieve the church, would he then put the burden of the lay judges and elders, in number many, in state able to relieve others, on the necks of the meaner and poorer brethren? ‘There is neither cause nor commandment in the word so to charge the churches of Christ with maintaining the lay senate, which yet must be done before this construction can be admitted. The fourth reason that holdeth me from receiving this con- struction is, that I find divers and sundry interpretations more agreeable to the text, and more answerable to St. Paul’s meaning, than this, which is lately so much liked and ob- truded to the whole church as the express voice of God’s Spirit. I derive my first exposition from the apostle’s purpose, which here is so plain, that it cannot be doubted. For letting Timothy understand with whom the church of neces- sity must be charged, and what degrees must be observed in their maintenance, he beginneth with widows, and sheweth which of them are fit to be relieved by the church, and which to be left to their friends and kinsfolks, that ‘‘ the church be 1 Tim, vy. not burdened, but may suffice for those that are widows in-' deed.” From widows he cometh unto elders, that is, from the women to the men amongst them that must be found food and apparel for them and theirs at the charges of the church, and of them he saith, “'The elders that rule well,’’ to wit, which guide well the things committed to their charge, “ let them be counted worthy of double honour ;” he meaneth either of larger allowance than the widows, because their call- ing was higher and pains greater; or else maintenance for themselves and their families, which the widows might not expect. For since they were to relinquish their former trades of life, whereby they succoured their families, and wholly to addict themselves to the service of the church, the wisdom of God provided for them, as under Moses for the priests and Levites, that they which served at the altar, should live of 1 Tim. v. 17. 1 Tim v. lis Acts xv. 2. Acts xiv. 23. 1 Tim. v. 1g. 1 Tim. iii. 13. 188 THE PERPETUAL GOVERNMENT CHAP. xX. the altar, both they and theirs. These elders were of two sorts ; some ‘laboured in the word, some cared and attended for the poor : both were worthy of double honour, if they dis- charged their duties well, but “ specially they that laboured in the word and doctrine.” The church that was to bear the charge, the party to whom he wrote, were acquainted with it before this time, and accustomed to it. Paul requireth the people to do it willmgly and liberally, and warneth Timothy to see it done. For such as serve the church are worthy of it, chiefly the ministers. ‘There were then, you will say, other elders in the church that were not ministers of the word. There were, and those were the deacons, whom you must either exclude from maintenance, and that you may not; or else comprise in this place under the name of elders. Haply you think this an evasion and no exposition. It standeth more clearly with the intent of St. Paul than lay elders, and as clear with the words. When the church at Jerusalem was divided by St. Luke and their own letters, into “apostles, elders,” and “ brethren,” in which of these three are the deacons contained? Not in elders? When Paul and Barnabas “ ordained elders in every church” as they passed, left they the churches without deacons, or neglected they the care of the poor? The next words to these: “ Re- ceive not an accusation against an elder, but under two or three witnesses,’ do they exclude the deacons, or include them in this rule? If the word zpeoBvrepos, an elder, be a name of age, why shall the deacons be barred that name, whenas they were chosen for their age, gravity, and wisdom, as well as the ministers? If it be a name of office, that the deacons “ by well ministering get themselves a good degree,” St. Paul witnesseth; that laymen had any office in the church as here is imagined, what text proveth? this only place of all the New Testament is produced, and by this the doubt is rather increased than decided. Besides, that the words ézxfoxozos, mpecBurepos, dudkovos be often so largely taken, that they comprise all ecclesiastical functions, might soon be proved, if it were not confessed by such learned men as very much favour this late found con- struction: ‘* These names of bishops, elders, and deacons be CHAP. X. OF CHRIST’S CHURCH. 189 sometimes generali.” “The name of elder is general, com- prehending all those that have any ecclesiastical function J.” Then is our first exposition neither false nor forced, but matcheth as rightly with the words of St. Paul as theirs doth, and far righter with the sense. A second interpretation of the words is that which Chry- sostom and other Greek writers embrace: that where in a minister of the word, good life, good government, and good doctrine are required, the two first are commended, but pain- fulness in the word is chiefly to be preferred in men of their calling. And so not two sorts of elders, but two parts of the pastoral charge and function are implied in these words. Speak I more than you yourselves confess? Is it not your own distinction, that some are doctors, which labour in the word, but have no cure of souls; some pastors, which besides their public pains in the word, have a special charge and watch over every man’s soul where they live? St. Paul to the Hebrews calleth the ministers of the word rods jyoupe- Heb. xiii. vous ; and between zpotsracbat, which is “ to stand before,” and 7 '7 nyeto8ar, which is “to go before,” (as leaders do,) what differ- ence can you find? Hear one whose learning you cannot, and judgment in this case you do not mislike : “(These two words) are all one in signification, because the pastors do (go before, or) lead the flock*.” They must as well émucxomety as toysat- Acts xx. 28. vew, that is, * oversee,” as “ feed ;” and doth overseeing im- port no more than simply teaching? Why should it seem strange to any man, that we affirm the ministers of the word should be not only xomévres, “painful to teach,” but cards mpoeatGres, “ watchful to guide and oversee,” since the apostle joineth them both in good pastors? “* We beseech you, brethren,” saith he, “ acknowledge those which labour amongst you, and are over you in the Lord, and admonish you; and have them in singular love for their work’s sake!.” iTheod. Beze in 1 Tim. iv. (ed. hendens, qui funguntur ecclesiastico Cantab. 1642. p. 635. n.14. ‘‘Sunt munere.’’] enim interdum generalia hec nomina, k Theod. Beze in Ep. Pauli ad Thess. episcoporum, presbyterorum, atque adeo 4. cap. v. [p. 620. n. 12. “ Idem igitur etiam diaconorum.”’] valet7d mpotorac0a quod jyyeto Par, quod J Idem in Ep. Pet. 1. cap. v. [p. nimirum pastores gregi prweant.’’] 715.n.1. ‘ Generale nomen est ‘ pres- ly Thess. v.12. Tovs kom@ytas év byteri’ hoe in loco, eos omnes compre- dpi, Kad mpoiorapévous buav ev Kuply. 190 THE PERPETUAL GOVERNMENT CHAP. xX. Whereupon a great patron of the discipline writeth thus: “It is to benoted by what titles Paul designeth pastors ; first he saith, they labour, and withal he adorneth them with the name of (rule and) government™.” It is then no consequent out of this place, ergo, some elders did not teach, but govern ; this rather is inferred, ergo, more is expected of an elder than teaching, to wit, good example of life, and watchfulness over his charge. As if he should have said, Pastors or elders are worthy of double honour in that they guide well themselves and their flock, but chiefly for that they labour in the word, which is the greatest and chiefest part of their function. And so is our second interpretation warranted both by the true bounds of the pastoral function, and the like use of the same words elsewhere in the apostle, and all this confessed by them that are very well learned, and well affected to the presbytery. A third explication of these words, may be shortly drawn from the force of the word xom@v, which importeth painful and earnest labour ; and then the sense is: “ The elders that rule well are worthy of double honour, chiefly they which be laborious (and painful) in the word.” ‘This to be the proper and usual force of the word xomav, when it doth not signify bodily labour, but is transferred to the mind, I think no man learned doth doubt. T[lovety is simply to labour, xomd@v is to weary ourselves with labour. ‘“‘ Komdv is more than zoveiy,” saith Beza, “if we respect the proper signification of either, as weariness is more than labour™.” He then which labour- eth is worthy of his wages, but he that even wearieth him- self with hard labour, is more worthy. So saith St. Paul. The pastors or elders that discharge their places are worthy of double honour, chiefly they which refuse no pains and weary themselves with labour and care to teach and admonish. Speak we absurdly, obscurely, or not answerably to the force of the apostle’s words, when we thus expound him ? A fourth construction may be had of this text, and that con- sonant to the words and intent of St. Paul, and yet no lay elders empannelled in the jury. Kad@s zpoeor@res may be re- m Calvin. in 1 Thess. v. *‘ Notandum n Beze Annot. in Matt. xi. [** Certe est quibus titulis pastores designet. plus est komi@y quam zroveiy, si propriam primo dicit eos laborare, simul prefec- utriusque significationem spectemus.”] ture nomine eos ornat.”” CHAP. X. OF CHRIST’S CHURCH. 191 ferred to such pastors and teachers as were abiding in every church, and therefore are properly said spotcrac#a, to have the charge and oversight of the faithful, as being affixed to the place for that purpose ; xomdvres to those that travelled from place to place to visit and confirm the churches. The words serve well for this difference, and both sorts were to have maintenance from the churches, as well they that tra- velled, as they that persisted. Touching the use of the word komav, besides that in Matt. vi., Luke v. and xu., John iv., Acts xx., 1 Cor. xiy., Eph. iv., and 2 Tim. ii., it doth without all contradiction signify bodily labour and weariness, St. Paul, in 1 Cor. xv., thus writeth: “ Christ rising (from death) the 1 Cor. xv. third day was seen of James, then of all the apostles: last of “"* all he was seen of me, as one born not in due time: for I am the least of the apostles, and not fit to be called an apostle, because I persecuted the church of God; yet have I laboured more than all they®.””. He meaneth, than the rest of the apo- stles to whom Christ appeared. JI demand whether Paul charged the other apostles with negligence, or whether he durst affirm that he had preached Christ more diligently than all they? It were an arrogant presumption so to say, and a lewd imagination so to think. What then is the meaning of his words?) Though he were “ an abortive,” and “the least of them all,” yet had he travelled further in spreading the gospel than all they. And why? ‘They were sent to the Jews dispersed in some few countries, and none of them passed the limits of Asia, for aught that we read, save Peter, who was brought prisoner to Rome towards the end of his life ; but Paul had the Gentiles allotted to him, and so tra- velled not only Arabia and Jewry, but filled Asia, Greece, Italy, and Spain, and many other countries and nations with the gospel of Christ; and in that signification of the word xomigv, which is to travel for the spreading of the gospel, he saith very soberly, advisedly, and truly, that though he were last called, he had travelled to preach Christ further than they all. This word is often so used in Rom. xvi. “ Greet Mary, tis TAKA exotlacev eis juas, who hath travelled much for Rom. xvi. us.” And again: “ Greet Tryphena and Tryphosa, ras® '* 99 . ° "AAA Tepicadrepoy avTay TavTwy exoTlaca 1 Cor. ix. 7. 1 Cor. xvi. 10, II. Tit. iii. 13. Tit. iii. 14. 3 John 5-8. 192 THE PERPETUAL GOVERNMENT CHAP. X. Komdéaas €v Kupiw, women that labour and travel in the Lord. Greet Persis the beloved, fris moAAa exonlacevy ev Kupio, a woman that hath much travelled in the Lord.” ‘The women neither did nor might preach in the church, but many of them travelled far and near, and dealt by private persuasions (which was more seemly for them to do than for men) with women to embrace the knowledge of the truth, and repair to the houses where the apostles and others did instruct the believers. And as there were of women that travelled for Christ, so were there of men no small number, both prophets, evange- lists, and teachers, employing their pains and hazarding their lives to convert the faithless, to confirm the faithful. And though some of them haply lived of their own, and others wrought with their hands to furnish themselves with things wanting, yet because their work was more painful and peril- ful than the pastors’ that kept their fixed places, and as need- ful to increase Christ’s kingdom, the apostle willeth the churches to have special regard to such that they were not left destitute, after they had dedicated not only their labour, but also their lives to the service of Christ. St. Paul’s com- parisons include both, when he saith, ‘‘ Who goeth on war- fare at his own charges? who planteth a vine, and eateth not of the fruit? who tendeth a flock, and tasteth not of the milk?’ So that he which travelleth abroad for Christ in danger, is more worthy of recompense than he that feedeth the flock at home in greater ease and better safety. Touch- ing such he saith, “ If Timothy come, see he be without fear amongst you: for he worketh the work of the Lord, even as I do: and send him away in peace.” And again: “ Bring Zenas the lawyer and Apollo on their way with diligence, that they lack nothing.” And noting whence they should have it: ‘ Let ours learn to be forward in good works to necessary uses.” And St. John: “ Thou doest faithfully whatsoever thou doest to the brethren and unto strangers : whom if thou bringest on their journey as it beseemeth in God, thou shalt do well: because for his name’s sake they went forth, and took nothing of the Gentiles. We therefore ought to receive such, that we might be helpers unto the CHAP. X. OF CHRIST’S CHURCH. 193 truth.” The sum then of St. Paul’s words after this fourth exposition is this: The pastors or “elders that guide well” and do their duties in the places where they remain, “are worthy of double honour, but chiefly they that travel’ from place to place ‘‘for the word’s sake” are to be supported, their pains and need are greatest. Thus have we four expositions of the place, 1 ‘Tim. v, con- sonant to the signification of the words and in tent of the speaker ; and all excluding the lay elders: which we cannot deduce out of this text without manifest wrong to the apostle’s purpose, and truth of the scriptures. For then must all lay elders by the word of God have double maintenance from the church, which is apparently false ; and the pastors which labour in the word, may not meddle with guiding, overseeing, and ruling the flock committed to their charge, which is as manifest an untruth as the former. If the functions of ruling and teaching be two distinct offices, then may none intrude on both; if they be coincident, what need two sorts of elders to execute one charge? Set this place aside, in which I see utterly nothing for lay elders, and where else in the New ‘Tes- tament shall we find, I say not a sentence, but a syllable, sounding for them ¢ He that ruleth (let him do it) with diligence.] Doth he say, Rom. xii.8. The layman that ruleth the church, let him do it with diligence? No, but he speaketh of divers functions in the church, and so some must rule that may neither teach nor exhort, which must needs be lay elders.] He speaketh imdeed of divers gifts and graces of the Holy Ghost, for so yapifcpara Rom. xii. 6. diapopa doth import; of divers offices he speaketh not, for then they might not concur in one man, and consequently, neither might “ the prophet teach” nor “‘ exhort,” nor “ the deacon distribute” nor ‘shew mercy.” Many gifts may con- join in one man, many offices cannot. Paul speaketh of offices to be executed by those that had gifts according ; and to that end bringeth in the example of man’s body, where the members have several powers and several actions.] I see the comparison, and thence I prove he speaketh of particular gifts, and not of public offices in the Renee church. “As in one body,” saith he, “ we may have many 4, 5. BILSON. O Joel ii. 28, 29. Acts x. 45, 40. Acts xxi. 9 1 Cor. xi. 5. 194 THE PERPETUAL GOVERNMENT CHAP, X. members, and all the members have not the same action ; so we being many, are one body in Christ, and every one another’s members.” I ask now whether only the officers of the church, or the whole multitude of believers be the body of Christ? The whole, no doubt, is the body, and not this or that part, though excelling the rest. ‘Then, as in man’s body, every part hath his action ; so in Christ’s body, which is the church™, every member must have his gift, and not a public office in the church. But Paul nameth here only those gifts that had their public use in the church, and nowhere else, as prophecy, teaching, exhorting, distributing, governing, helping.] Which of these gifts in the apostles’ times was not common, as well to the people, as to the pastors, and to women as well as to men ? Prophecy, which is the greatest and unlikeliest to be found in all sorts, was it not a common gift to old and young, men and maids? Shall Joel make a lie that foretold it? “ After that, I will pour out my Spirit on all flesh ; and your sons and your daughters shall prophesy : and upon the very ser- vants and handmaids in those days will I pour out my Spirit.” Shall Peter be a false witness, that saith, “ This was per- formed” when the gifts of the Holy Ghost were poured on the church after Christ’s ascension? All those that heard Peter’s sermon in Cornelius’s house, received “ the gifts of the Holy Ghost, to magnify God” before they were baptized. “ The four daughters of Philip,” did they not “ prophesy?” «Every woman,” saith Paul, ‘“ praying or prophesying bare- headed, dishonoureth her head.” If then prophecy were a gift of God’s Spirit, common to all sorts and sexes, as well as a public office in the church, and Paul, in Rom. xii., prescribeth and teacheth the right use of those gifts which God gave to “ every man,” that all the members of Christ’s body might have their peculiar actions according to the measure of faith, what reason have we to convert this place from the private gifts of every member to the public offices of some few in the churches, which were not here intended ¢ Teaching and exhorting seem not to be private gifts, and nn Added L.: “non presbyterium est.” CHAP, X. OF CHRIST’S CHURCH. 195 therefore stand rather for ecclesiastical functions.} We are so violent in this conceit of discipline, that we never remem- ber the scriptures that contradict it, be they never so often or evident. Priscilla, the wife of Aquila, did she not instruct and “teach Apollo, a preacher, the way of the Lord more Acts xviii. exactly ?”? and doth not Paul call her “ his helper in Christ,” Biwi 0: as well as her husband? The women that ‘“ laboured” so much “in the Lord,’ did they go idly up and down, or did they teach and exhort as they travelled? “If the women will r Cor. xiv. learn any thing, let them ask their husbands at home,” saith > Paul; then might the husbands teach them. “ Let the word of Col. iii. 16. God dwell in you plentifully in all wisdom ; teaching and admonishing yourselves in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord;” isa rule for all Christians of all sorts and degrees, and not for pastors and elders only. “ Exhort one another, and edify one 1 Thess. v. another, even as you do: admonish them that are unruly ;*" a comfort the feebleminded ; bear with the weak; be patient towards all men.” ‘These be general precepts for all be- lievers ; to all are they prescribed, and by all to be performed. If then prophecy, doctrine and exhortation, be private graces of God’s Spirit, and to be used of all according to the measure ef each man’s gift, as time and place require, for the good of ourselves and others, what probability can there be that the apostle in this place should reckon church offices, and not rather moderate and direct the gifts of God’s Spirit poured out on his church, and parted amongst all the mem- bers of Christ’s mystical body ? Distributing is no gift of the Spirit, but plainly an office in the church, and so governing and shewing mercy joined there- with do fairly resemble the deacons, elders, and widows, that were three ecclesiastical and public functions.] Distributing of our own in singleness of heart is a far greater gift of God’s Spirit, than distributing of other men’s as the deacons did; and here the apostle speaketh of spiritual gifts. Again, diaxovia, which is a ministry or service, is before used, and had been the fittest word for the deacon’s office, if the apostle had purposed to treat thereof. But if we seek for the true meaning of St. Paul in this place, and not to please our own 02 1 Pet. iv. 9-II. Rom. xii. 6-8. 196 THE PERPETUAL GOVERNMENT CHAP. X. humours, St. Peter’s words uttered to the same effect that these are, will help us: “ Be harbourers one to another with- out grudging. As every man hath received the gift, minister the same one to another, as good stewards of the manifold grace of God. If any man speak, (let them be as) the words of God ; if any man minister (or, give) any thing to another, let him do it as of the ability that God hath given (him), that in all things God may be glorified.” This place, as well as the rest, I find is racked to serve for the supposed discipline ; but if we mark whereabout St. Peter goeth, we shall learn as much of St. Peter here in few words as of St. Paul there in larger speech and more plentiful parts. “ As every man,” saith Peter, (and not every pastor, or deacon) “ hath received the gift,” (of God’s grace, and not an office by man’s choice,) ‘so minister the same one to another” (for the benefit of each other). “If any man speak (let him speak to comfort and edify) as the words of God; if any man minister,” (that is, do good, not in words, but in deeds, to another,) “let it be according to the ability that God hath given” him, (not according to the contributions he hath received of other men,) “that in all things” (even in all our words and deeds) “ God may be glorified.” St. Paul, with a longer circuit of words, expresseth the same sense. As all the parts of our bodies have divers actions tending all to the use and profit not of themselves but of others ; so “‘ every man,” saith he, (and not only teachers and elders,) ‘‘ according to the grace given” (by God’s Spirit, and not by man’s election, should be soberly content with their measure, and use to the good of others,) ‘< whether it were prophecy, teaching and exhorting” (which consist in words) ; ‘‘ or governing and serving with diligence, relieving and helping with cheerfulness” (which consist in deeds): for all the members of Christ’s body, though they cannot teach, exhort and guide, yet may they serve, relieve and shew mercy; and these are the gifts of God’s Spirit, not so miraculous, but as precious in his sight as the former, and proceed from the most excellent gift of God’s Spirit, passing 1Cor.xiii.2. all gifts, which is “ unfeigned love and charity.” The text may more kindly and currently be referred to the public offices of the church.] First then you must point us CHAP. X. OF CHRIST’S CHURCH. 197 forth seven such offices ; for here are seven diverse parts. Next Rom. xii. you must prove that xapiopara, these gifts of the Spirit, be- 9 long to the officers of the church only, and not to the rest of the faithful. Thirdly, we must know whether these offices must be divided, or may be combined in one person ; if they be distinct, no prophet may teach or exhort, no teacher may exhort or prophesy ; if they may meet and agree*in one sub- ject, then are they no offices but graces, and he that hath one may have all; and so are you further from your purpose than you were before. Lastly, make them even ecclesiastical functions if you list, how then can you challenge them, or any one of them to lay persons ? Clergymen may not govern the church.} You must leave that error for your credit’s sake, as crossing the scriptures, which maketh pastors to be “shepherds,” ‘‘ watchmen, over- John xxi. seers,” “rulers” and “ guiders of the flock,” and infringeth Heb: xii. your own positions, who say that pastors do “rule” and ioe ae “govern” the church. If he that ruleth must do it with ae diligence, the pastors by these words are appointed to be watchful, as those that shall answer for the souls of their flock, and not the lay elders. If it be a private gift to whom doth it appertain ?] To every man that hath charge or family: the father with diligence is to guide his children, the master his servants, the husband his wife: “ He that hath cast away the care of his household is « Tim. v. 8. worse than an infidel.” To feed them, and not to rule them, and train them in the fear of the Lord, is grossly to neglect them. He that ruleth not well his own house, by St. Paul’s prescription, must not be trusted with the church of God. It1 Tim. iii. is therefore a special virtue and grace of God’s Spirit to rule * well the persons committed to our charge. Let it be gift or office, private or public, it maketh nothing for lay presbyters. There remaineth yet one place where governors are named amongst ecclesiastical officers, and that is 1 Cor.xu.] The answer is soon made, if we be not contentious. Teachers are there expressed, but pastors omitted, and therefore well might governors be mentioned instead of pastors. If this content you not, I then deny they be all ecclesiastical functions that. _, “0 an : : 1 Cor. xii. are there specified. ‘“ Powers, gifts of healing, kinds of 28. 198 THE PERPETUAL GOVERNMENT CHAP. X. tongues,” what functions shall we call them in the church of Christ ? They were ornaments to the pastoral and prophetical call- ing.] And so was government. To govern is a duty, and no gift.] To govern wisely is a great gift of the Holy Ghost, and more needful for the church than ‘tongues, healing,” or “ miracles.” To the governing of the church belonged more than censuring of manners, or examining of witnesses ; wisdom to prevent dangers, to direct doubtful cases, to discern spirits, to calm strifes ; many other weighty graces were requisite for the governing of the church. This is therefore a principal gift of the Holy Ghost, but not a different office from those that go before. The apostles, pro- phets, and teachers in the church, had they not power to do miracles, to cure the sick, to speak with tongues? if these three be no diverse offices, but graces, and all three found in every apostle, in many prophets and teachers, why should not “‘ government,” being reckoned in the midst of them, be a gift likewise of the Holy Ghost, bestowed on such prophets, pas- tors and teachers as pleased the Spirit of truth and grace to vouchsafe that honour ? To make us understand, that we must not confound the functions in the church with the gifts of the Spirit, much less mistake the one for the other, let us number the gifts of the Spirit that are noted in this one chapter, and see whether the public functions of the church can any way be proportioned to 1Cor.xii.g, them. ‘ To one,” saith St. Paul, “is given by the Spirit the a word of wisdom; to another the word of knowledge; to another faith ; to another the gifts of healing; to another the operation of great works; to another prophecy; to another discerning of spirits; to another diversities of tongues ; to another the interpretation of tongues.” Here are nine gifts of the Holy Ghost numbered; in the end of this very chapter are named two more, “ helping” and “ governing,” that were not reckoned before. ‘To the Romans are five dif- ferent from these rehearsed; in all sixteen. I trust there were not so many distinct offices in the church. ‘The apostle 1 Cor.xii.8.even in this chapter setting down eight degrees and dignities of spiritual gifts, and placing them as it were in order, clean CHAP. X. OF CHRIST’S CHUKCH. 199 omitteth pastors and deacons, as being rather standing offices in the church than miraculous gifts. Many pastors and doc- tors were furnished with many of them; the apostles had them all, and that in greater measure than any other, which in offices could not be, in gift might be. These were there- fore neither usual nor perpetual functions in the church, as pastors and deacons must be, but miraculous and extraordinary gifts and graces during only for a time, and given in what measure and to what persons it best liked the Holy Ghost, for the overthrowing of Satan’s kingdom, and gathering of the saints together, at the first siheriee of the church. What were governors then in the primitive church ?] For my part I am not ashamed to say, I could easily presume, I cannot easily prove what they were. The manner and order of those wonderful gifts of God’s Spirit, after so many hundreds may be conjectured, cannot be demonstrated. Why should they not be lay elders or judges of manners ?] Because I find no such any where else mentioned, and here none proved. Governors there were, or rather governments, (for so the apostle speaketh,) that is, gifts of wisdom, discre- tion and judgment to direct and govern the whole church and every particular member thereof in the manifold dangers and distresses, which those days did not want. Governors also they might be called, that were appointed in every congrega- tion to hear and appease the private strifes and quarrels that grew betwixt man and man, lest the Christians to the shame of themselves, and slander of the gospel, should pursue each other for things of this life before the magistrates, who then were infidels. Of these St. Paul speaketh, 1 Cor. vi.: “ Dare r Cor. vi. any of you, having matters one against another, seek for judg- "4 5° ment before the unjust, and not before the saints? If you have any quarrels for things of this life, appoint the worst in the church (to be your judges). I speak this to your shame. Is there never a wise man amongst you that can look into his brother’s cause, but brother goeth to law with brother, and that before infidels?’ These governors and moderators of their brethren’s quarrels and contentions I find; others I find not in the apostolic writings, but such as withal were watch- men and feeders of the flock. 200 THE PERPETUAL GOVERNMENT CHAP. X. None fitter than those governors which you last named to restrain the unruly and chastise the ungodly ; for they cen- sured the misbehaviours and disorders of men against men, and why not likewise the sins and offences committed against God?] ‘These governors had neither authority, necessity, nor perpetuity in the church of God. Rather than the Christians should eagerly pursue one another before pagans, and by their private brabbles cause the unbelievers to deride and detest the doctrme of Christ; the apostle willeth them to suffer wrong, or else to refer the hearing and ending of their griefs to some wise and discreet arbiters within the church ; but he giveth those judges no leave to challenge the deter- mining of other men’s matters, nor power to command or punish the disobeyer; that were to ereet magistrates in the church, and to give them the sword even in temporal and civil causes ; which the apostle neither did nor could warrant. Besides, in Christian commonwealths where there can be no doubt of despising or scorning the gospel for going to law, those judges must cease; since there is no cause to decline the tribunals of believing princes, to whom the preserving of all men’s rights, and punishing of all men’s injuries and enor- mities doth by God’s law generally and wholly appertain. If these were the lay presbyters and governors which you so much stand on, they must give place to the magistrate’s sword, where the state upholdeth the Christian faith, as in England it doth, and God grant it long may. Think ye that pastors and prophets in the apostles’ times were hindered from their callings, and cumbered with ex- aminations of parties principal, exceptions, and depositions of witnesses, and such lke consistory courses as were needful for the trial of the truth when any man accused? How far better is it to refer these things to the hearing of certain grave and good men chosen from amongst the laity, rather than to busy and overload the preachers and labourers in the word with those tedious and superfluous toils?) The judiciary pains in the apostles’ time were not great, nor the process long. They meddled with no matters, but with so notorious, that they scandalized the church, and infamed the doctrine of our Saviour with infidels; and in those cases, where every CHAP. X. OF CHRIST’S CHURCH. 201 man could speak, the proof was soon made. Again, the prophets and pastors in those days had the gifts of “ discerning spirits,’ and “ knowing secrets;” so that malefactors were soon discovered and convinced, if the case were doubtful. St. Paul is a witness, that to know secrets was then incident to the gift of prophecy. “ If you all prophesy, and there come in one that believeth not, he is rebuked of all men, and judged of all men; and so are the secrets of his heart made manifest ; and he will fall down on his face and worship God, and say plainly, that God is in you indeed.” A little before he joineth them both together: “ Though I had prophecy, and knew all secrets.” To reveal things hid, and foresee things to come, were then annexed to the gift of prophecy, not generally and perpetually, but when and where the ne- cessity of the church, or God’s glory required it should be so. Thirdly, the apostle hath plainly committed “ the re- ceiving of accusations” even “ against elders,”’ and “ open re- buking of such as sinned,” unto Timothy; and he in sight was no layman. What warrant have you then to take that from pastors and teachers, as a burden to their calling, which Paul chargeth them with ; and to give it to lay elders, upon pretence of some better policy, as if the Spirit of God in Paul had missed his mark in establishing the worst way to govern the church? That pastors must judicially examine and rebuke such as sin, we prove by the evident words of St. Paul: shew you the like for lay elders, and we will quietly resign you the cause. Lastly, since the power of the keys, and oversight of the sacraments, did and do clearly belong to pastors, and not to lay elders; I see not how laymen that are no magistrates, may challenge to intermeddle with the pastor’s function, or overrule them in their own charge, without manifest and violent intrusion on other men’s callings against 1 Cor. xiv. 24, 25. 1 Cor, xiii. 2 1 Tim. v. 1g, 20. the word and will of Christ, who gave his apostles the Holy John xx. Ghost, “ to remit and retain sins ;” and so joined the word and sacraments together, that he which may not divide the one, may not dispose the other; and so both word and _ sacra- ments must pertain to lay elders, cr neither. I call no man /ay in contempt or derogation either of his gifts, or of that state in which I know the church of God hath 23. 1 Pet. ii. 9. Isaiah xxiv. 2 Hosea iv. 4. Jerem. XXlil, [13 XXVi. 7. 202 THE PERPETUAL GOVERNMENT CHAP. xX. always had, and hath many grave and worthy men, fit, for their wisdom and gravity, to bear as great, or greater, charge than clergymen. I use that name for distinction’s sake, which I find in the best and most ancient writers: for such as were not by their callmg dedicated and devoted to the public service and ministry of the church in the word and sacra- ments ; notwithstanding they were and be the “ people of God” and “ his inheritance ;” even a “ chosen generation” and ** royal priesthood” by the inward sanctification of the Holy Ghost, “ to offer up spiritual sacrifices acceptable to God by Jesus Christ.” And so the learned know the word Aads, whence /ay is derived, importeth even “ the Lord’s peculiar people ;” which distinction of people from priests is neither profane nor strange in the scriptures. “ There shall be,” saith Hsay, ‘‘ like people, like priest.” And so saith Osee; as also Jeremy divideth the church into the ‘« prophet,” “ priest,” and ‘ people.” As for the name of clergymen, Jerome saith, “ Therefore are they called clergy- men, or clerks, either because they are the Lord’s portion (to serve the church of Christ), or for that the Lord is their portion and part (to live on such things as are dedicated to the Lord).” The lay he calleth ‘ seculares,” secular men,, which word is not so good as “ laici,” the laity or people. The name of presbyter I use, not thereby meaning aged and ancient men, of what calling soever they be, as the word sometimes signifieth, and wherewith I see many that favour the presbytery deceived and deceiving others ; but I use it for those whom the apostles call zpeaBurépous, presbyters, (whence our tongue following the French, long since derived priests,) who for their age should be elders, and by their office are ministers of the word and sacraments, and overseers of the flock of Christ. And though there can be no doubt but very often in the scriptures zpecBvrepor, in Latin seniores, in English elders, are taken for pastors, teachers, and such as laboured in the word, and dispensed the sacraments ; yet some more zealous than discreet, no sooner hear of the word pres- ° Hieron. ad Nepotian. de Vit. Cler. ipse Dominus sors, id est, pars Cleri- [t. i. 12. “ Propterea vocantur Clerici, corum est. ] vel quia de sorte sunt Domini, vel quia CHAP. X. OF CHRIST’S CHURCH. 208 byter or senior, an elder, in scriptures or fathers, but they straightway dream of their lay presbytery, which is the greatest ground of all their error, and lightest proof that may possibly be brought. For which cause I am forced often to distinguish the ministers of the word from such as some men would have to be governors of the church, by the name of presbyter and not of elder, which im our tongue is more common to aged men than to clergymen. But howsoever they may play with words, to make some show that elders were governors of Christ’s church in the apostles’ times, as- suredly no man is able to prove that laymen were public governors to ordain ministers, or remove sinners from the Lord’s table while the apostles lived; and after their deaths the longer we search, the further we are from finding any such elders. The whole church by the very words of our Saviour might exclude disobedient and froward persons from their fellowship as ethnics and publicans ; and bind them both in heaven and earth.] I have answered already, that those words of Christ, by the very confession of such as are the greatest defenders of this new discipline, were spoken of the judges and magis- trates of the Jews. And if by the credit and authority of the fathers we will needs have them spoken of Christ’s church, we must then take the church for the pastors and leaders of the church, that have received power from Christ to bind and loose in heaven and earth. Lastly, if we intend nothing else by those words, “ Let him be to thee as an ethnic and publican,” but, refrain all company with him, and eat no more with him than thou wouldest with an ethnic and publican ; this charge pertaineth rather to the whole church than to any lay elders or governors in the church. The apostle’s words, “When you are gathered together, put away from among t Cor. v. 4, you that wicked man,” are rather directed to the whole con- ee: gregation than to any lay elders in the church of Corinth; as are also these that follow, “ I wrote unto you, that you should 1 Cor. v. 9, not company together with fornicators: but now I have ‘™ written unto you, if any man that is called a brother be a fornicator or covetous ; an idolater, railer, drunkard or extor- tioner, with such an one eat not.” Must only the lay elders, Rom. xvi. ye 2 Thess. iii. 14, 15. 2 Thess. iii. 6. John Ep. il. 10, II. 204 THE PERPETUAL GOVERNMENT CHAP. X. or all the multitude avoid the company of such enormous persons? “TI beseech you, brethren,” saith Paul, “ observe those which cause divisions and offences against the doctrine which you have learned, and decline them.” Should none but elders and teachers shun schismatics and heinous malefactors, or must the people and hearers do the like? “ If any man obey not our sayings, keep no company with him, that he may be ashamed ; yet count him not an enemy, but admonish him as a brother.”” Shall we think the apostle thought it sufficient for some few lay elders to forbear the company of such disordered persons? or doth he will the whole church with one consent to shun all society with such unruly ones, that they may be ashamed ? Then yet the whole church might excommunicate, and not pastors only.] With open reproving by the word, and ex- cluding from the sacraments such as notoriously sinned, pastors and prophets might intermeddle; the people and lay elders might not; it was no part of their charge: but in banishing malefactors from all fellowship and company both civil and sacred with the faithful; the pastors were to direct, the people to assist and execute that judgment. The apostle doth not leave it to people’s liking as a matter indifferent, till they have consented, but enjoineth it as a necessary duty, and “ commandeth them in the name of Christ Jesus to with- draw themselves from every brother that walked inordinately.” For as St. John warneth us; “ He that receiveth to his house the bringer of another doctrine, or biddeth him good speed, is partaker of his evil deeds.” And so is every one that with countenance, favour or familiarity doth embolden the wicked to go on in any other lewdness, when by Christian duty he should reprove such offenders, and if they persist, renounce all society with them; yea, where there wanteth a believing magistrate, the pastors shall not do wisely to proceed to any such rigour against wilful and obstinate sinners, without the knowledge and consent of the people, for fear of contempt, if the most part mislike, or factions, if the multitude be divided. If pastors in such cases were to stay for the liking of the whole church, is it not more likely that the people did refer the hearing and censuring of all such matters to certain chosen CHAP. X. OF CHRIST’S CHURCH. 205 elders of themselves, rather than in a tumult confusedly without any judicial form determine such causes? That if we evict, we make no doubt that lay elders were governors in the church of Christ, as well as pastors.] Indeed, likelihoods and surmises were the best demonstrations that. ever were made for your supposed discipline: but if this be all, you will never evict any thing. ‘The people might well rely themselves on the credit and conscience of their pastors, and believe them in other men’s cases, whom they trusted with their own souls. Again, they might approve and confirm their pastor’s judg- ment in an open assembly without an uproar; things were at that time handled in the church religiously, not tumultuously. Lastly, if the people did appoint certain wise and sufficient men from amongst themselves to look into the truth of every erime, before they would believe the accuser, or reject the accused from their company ; then must your lay elders claim, not from Christ as authorized by him to use the keys and dis- pose of the sacraments, but from the people, as their com- mittees, to hear and report what they found detected and proved in every such offence as deserved separation from all Christian society: and their delegation from the people must utterly cease, where he that beareth the sword embraceth the faith. For though by the laws of God and nature, where there is no magistrate, every multitude may both order and govern themselves, as they see cause with their general consent, so they cross not superior laws and powers ; yet we must beware when God hath placed Christian princes to defend and pre- serve justice and judgment amongst men, that we erect not under a show of discipline certain petty magistrates in every parish by commission from Christ himself in crimes and causes ecclesiastical, judicially to proceed without depending on the prince’s power. I seek not to charge the favourers of this new discipline with any dangerous device. I had rather acknowledge mine own weakness that cannot conceive how lay elders shouldbe governors of Christ’s church, and yet be neither ministers nor magistrates. Christ bemg the head and fulness of the church, which is his body, governeth the same as a prophet, a priest, and a king ; and after his example all public government in 206 THE PERPETUAL GOVERNMENT CHAP. X. the church is either prophetical, gacerdotal, or regal. The doctors have a prophetical, the pastors a sacerdotal, the magis- trates a regal power and function; what fourth regiment can we find for lay elders? Prophets they are not, they have no charge of the word; much less have they priestly power, which concerneth sins and sacraments. If they have any, they must have regal; and consequently, when the magistrate believeth, lay elders must relinquish all their authority to him, or derive it from him, except they will establish another regiment against him. What you give only to pastors making them monarchs to rule the church at their pleasures, we impart to lay elders as associates with them in the same kind of government ; so that lay elders with us do no more prejudice the prince’s power, than pastors do with you.] In preaching the word, dis- pensing the sacraments, remitting sins, and imposing hands, I trust your lay elders are not associated unto pastors. If in these things they be joint agents with pastors, then are they no lay elders, but pastors. You must give them one name, if you give them one office ; the same deeds require always the same words. If you join not lay elders in those sacerdotal and sacred actions with pastors, but make them overseers and moderators of those things which pastors do; this power be- longeth exactly to Christian magistrates to see that pastors do their duties according to Christ’s will; and not abuse their power to annoy his church, or the members thereof. Neither is the case like betwixt pastors and lay elders. Pastors have their power and function distinguished from princes by God himself; insomuch that it were more than presumption for princes to execute those actions by themselves or their sub- stitutes. To preach, baptize, retain sins, and impose hands, princes have no power; the Prince of princes, even the Son of God, hath severed it from their callings, and committed it to his apostles ; and they by imposition of hands derived it to their successors: but to cause these actions to be orderly done according to Christ’s commandment, and to prevent and re- press abuses in the doers, this is all that is left for lay elders ; and this is it that we reserve to the Christian magistrate. The power of the sword in crimes and causes ecclesiastical, CHAP. X. OF CHRIST’S CHURCH. 207 we wholly yield to the Christian magistrate; and yet lay elders may censure the pastors’ actions by liking and allowing them if they be good, or by disliking and frustrating them if they be otherwise.] God hath not given princes the sword in any causes temporal or ecclesiastical to go before or with- out judgment, but to follow after, and support judgment. The sword without judgment, is force and fury; with judg- ment, it is justice and equity. You cannot yield the sword to the magistrate, and reserve judgment in these cases to the lay elders: you then bind the magistrate to maintain what your lay judges shall determine ; and so the sword is not sovereign above them, but subject under them. Wherefore in overseeing the pastor’s doings, and redressing their abuses, you must leave the examination, determination, and execution to the Christian magistrate, and not divide stakes between the prince and the lay presbytery. Princes have no skill in such matters ; and in that respect it is not amiss for them to take their direction from the pres- bytery.] A noble consideration and worthy to be registered. The churchwardens and sidemen of every parish are the meetest men that you can find to direct princes in judging of ecclesiastical crimes and causes. A most wretched state of the church it must needs be, that shall depend on such silly governors. I omit how far gentlemen and landlords can prevail in every parish with their neighbours and tenants, both to rule them and overrule them at their pleasures. View the villages in England, and tell me how far you shall seek, before you shall find lay elders, that in any reason ought to be trusted with the government of the church. I will not advantage myself by the rudeness and ignorance of the most part; I hope for very shame you will admit, that princes are far fitter in their own persons if they would take the pains to determine ecclesiastical matters, than husbandmen and arti- zans. And if they want direction, or will give commission to that purpose, they need not descend to the plough and cart for help or advice. The world will greatly doubt of your discretion, and suspect you savour of popular faction and ambition, if by God’s law you press princes against their wills to accept such counsellors and substitutes in ecclesiastical 208 THE PERPETUAL GOVERNMENT CHAP. X. government. If they be at liberty to make their choice, they have store of learned and able men of all sorts within their realms, whom they may trust with the censuring and oyer- seeing of clergymen’s actions; so as to prefer ploughmen and craftsmen to undertake that weighty charge for Christian princes, were ridiculous, if not infamous folly. Wherefore the lay presbytery must either claim to have their power and authority from Christ without the prince, and before the prince; which is somewhat dangerous, if not derogatory to the prince’s right; or else they must stay till the magistrate give them power in every place to govern the causes of the church, and moderate the actions of the pastors. For since they will needs concur with the prince in the same charge and oversight of ecclesiastical crimes and causes, they must derive their warrant either from the prince, as his delegates, or from the prince’s superior. Must not pastors do the hke?] Princes cannot authorize pastors to preach the word, administer the sacraments, remit sins, and impose hands; these things are exempted from the prince’s power and charge; the King of heaven hath ap- pointed for that purpose messengers of his will, and stewards of his mysteries, without taking their authority from earthly princes: but to redress the disorders and abuses of these things in others, and to displace the doers; that neither pastors nor lay presbyters may challenge to do without the magistrate’s consent and help, where the state is Christian. And where the state is not Christian, from whom shall the pastors derive their power to repress disordered actions in others?] When the church is not protected and assisted by the sword, but oppressed and pursued, (as where the magis- trate is an heretic or an infidel,) the whole may detect and disclaim any part as unsound and unsufferable. “ Therefore,” saith Cyprian, “ is the number of priests many; that, if one of our society should attempt to uphold an heresy, and to spoil and waste the flock of Christ, the rest might help (repress him)?;” yea, the people have by God’s law, where there p Cyprian, lib. iii. ep. xiii. [ep. 68. carissime, copiosum corpus est sacer- p. 178. ed. Oxon. “Idcirco enim, frater dotum conevrdie mutue glutino atque GHAP. X, OF CHRIST’S CHURCH. 209 wanteth a Christian magistrate, “ the desertion,” but not coer- cion of wicked and corrupt pastors. They may decline them and forsake them; they may not compel them or punish them. Violence and vengeance belong only to the prince’s sword; not to any private persons or assemblies. ‘“ Mark them,” saith Paul, “‘ that cause divisions and offences contrary to the doctrine which you have learned, and decline them.” «* My sheep,” saith Christ, “ hear my voice and follow me. A stranger they will not follow, but fly from him.” And so Cyprian and the rest of the bishops with him being consulted, answer: “ Separate yourselves (saith God) from the taber- nacles of these wicked men, and touch nothing of all that is theirs, lest you perish together with them in their sins. Wherefore the people obeying the Lord’s precept, ought to separate themselves from a sinful (pastor, or) overseer, and not to participate with the sacrifice of a sacrilegious priest ; since they chiefly” (where the public state embraceth not the faith) “have power to (admit, or) choose worthy pastors, and to refuse unworthy4.” The best writers of our age, and those no small number, interpret the words of St. Paul as we do, and affirm that lay elders were governors of the church in the apostles’ time, and part of the presbytery.] Some learned and late writers living under persecution, or in free cities where the people and senate bear the greatest sway, have liked and commended this form of governing the church by lay elders joined in one presbytery with the teachers and pastors: but I see not how it may be defended by the word of God as tolerable, except they derive the power of that presbytery from the whole church in time of persecution, and in time of peace from the magistrate ; in which case they be no elders authorized by Christ or his apostles to govern the church, but commissioners deputed by the state to moderate disorders in pastors and unitatis vinculo copulatum, ut si quis ex collegio nostro hzresin facere, et gregem Christi lacerare et vastare tentaverit, subveniant ceteri, et quasi pastores utiles et misericordes, oves Dominicas in gre- gem colligant.”] 4 Cyprian. lib. i. ep. 4. [ep. 67. p. 171. ed. Oxon. “ Separamini, inquit, a tabernaculis hominum istorum duris- BILSON. simorum ; et, nolite tangere ea que ad eos pertinent, ne simul pereatis in pec- cato eorum. Propter quod plebs obse- quens preceptis Dominicis, et Deum metuens, a peccatore preposito separare se debet, nec se ad sacrilegi sacerdotis sacrificia miscere ; quando ipsa maxime habeat potestatem vel eligendi dignos sacerdotes, vel indignos recusandi.” | P 210 THE PERPETUAL GOVERNMENT CHAP. X. teachers, and so, though they may have the oversight of ec- clesiastical causes pertaining properly to the magistrate, yet may they not challenge any interest or right, if they be laymen, to impose hands or exclude from the sacraments, which is the pastor’s power and charge. Otherwise, if any late writers be otherwise minded, I say of them as Austin said of Cyprian: “ (Their) writings I hold not as canonical, but examine them by the canonical writings ; and in them what agreeth with the authority of the divine scriptures, I accept with (their) praise ; what agreeth not, I refuse with (their) leaves. To whose praise I cannot attain, with whose labours I compare not mine, whose wits I embrace, with whose words I am delighted, whose charities I admire, whose deaths I honour, their judg- ments in that they were otherwise minded, I receive not'.” God suffereth the best men to have some blemishes, lest their writings should be received as authentic. The text should not differ from the gloze, if both were of like truth and cer- tainty. In much writing many things scape the best learned, even as with long watching men oftentimes wink. It is no wrong to their labours, nor touch to their credits, to say their writings and resolutions be not always canonical. “ The dis- putations of catholic and praiseworthy men,” saith Austin, “ we ought not to esteem as we do the canonical scriptures, that we may not without blemishing the honour due unto those men, mislike or refuse somewhat in their writings, if haply we find that they otherwise thought than the truth warranteth, understood by God’s help, either of others, or of ourselves. Such am I in other men’s writings; such would I have the readers of mine to bes,” r August. contra Cresconium, lib. ii. cap. 32. [t. vii. col. 240. “ Ego hujus epistole authoritate non teneor, quia literas Cypriani non ut canonicas habeo, sed eas ex canonicis considero ; et quod in eis divinarum scripturarum authori- tati congruit, cum laude ejus accipio; quod autem non congruit, cum pace ejus respuo...... Nune vero quoniam ca- nonicum non est quod recitas, ea liber- tate ad quam nos vocavit dominus, ejus viri cujus Jaudem consequi non valeo; cujus multis literis mea scripta non com- paro, cujus ingenium diligo, cujus ore delector, cujus charitatem miror, cujus martyrium veneror, hoc quod aliter sa- puit, non accipio.”’} s August. Epist. cxi. [t. ii. col. 523. ““Neque enim quorumlibet disputationes, quamvis catholicorum et laudatorum hominum velut scripturas canonicas ha- bere debemus, ut nobis non liceat salva honorificentia que illis debetur homini- bus, aliquid in eorum scriptis improbare atque respuere, si forte invenerimus quod aliter senserint quam veritas habet, divino adjutorio vel ab aliis intellecta, vel a nobis. Talis ego sum in scriptis aliorum, tales volo esse intellectores meorum.”’] CHAP. X. OF CHRIST’S CHURCH. Q11 Their learning would prevail much with me, as it doth with others, men I suppose of no evil mind, but zealous for that which they take to be the truth; were it not that the very places which they draw to this intent, in the judgment of as learned and more ancient writers and fathers import no such thing ; and other places of the scriptures where elders are named do rather contradict than authorize lay elders. Paul sent for the “ elders of the church of Ephesus to Actsxx. 28. Miletum,” and gave them this charge: “ Take heed to your- selves and to the whole flock, over which the Holy Ghost hath made you bishops to feed the church of God.” If all the elders came to Miletum, they were all pastors and bishops ; if your lay elders came not, why stayed they at home, Paul sending for the elders? They must loose that name, or take this charge; choose which you will. If they forsook the name of elders, I have my desire; if they undertook this charge, they were not lay, they were pastors and bishops. I shall not need to prove the confinity between tomaivew and mou, as if they could feed the flock and not be pastors. The charge that Christ gave to Peter, as an apostle, was this ; « Feed my sheep.” If they did that, they were shepherds ; John xxi. if they did not, they were no elders. And so saith Peter: '® “ The elders that are among you, I exhort, being myself an 1 Pet. v. 1, elder ; feed the flock of God left to your care, and when the ” * chief Shepherd shall appear, you shall receive an incorruptible crown of glory.” They must join with him in pastoral pains before they shall receive a pastoral reward. If it be not their function to feed, it must not be their lot to be called elders. The communion of the name and charge must go together. The apostle’s words to Titus will soon declare what elders were in his days: “ For this cause I left thee in Crete, that Titus i. s, thou shouldest appoint elders in every city, if any be unre- Be! provable. For a bishop must be unreprovable, as God’s steward; holding fast the faithful word of doctrine, that he may be able to exhort with sound doctrine, and convince the gainsayers.”” No teachers, no elders, by this rule. For they were God’s stewards to exhort and convince with sound doctrine before they took that name. Elders might not be appointed in any city, but so qualified as is here prescribed ; 1 212 THE PERPETUAL GOVERNMENT CHAP. X. there was no place then in Crete for your new-found elders. And as for lay governors of the apostolic church to be mentioned by St. Paul in the first Epistle to the Corinthians and the twelfth chapter, the ancient and learned fathers are further from admitting any such, than I am; howsoever our late writers be lighted on them. Nazianzen expounding the words of St. Paul, which our men imagine concern lay gover- nors, saith; ‘“‘ Governments, that is, overruling the flesh.” Chrysostom maketh “ helps” and “‘ governments” all one, and saith, “ It is a great blessing of God, in matters of the spirit, to have an helper and exhorter".”” Ambrose saith, “‘ In the fifth place is given the gift of understanding. For they be governors, that with spiritual reins do guide men*.” Theo- phylact referreth it to the deacons. “ Helps, governments ; that is, to receive the sick, and guide and dispense the (goods) of our brethren.” Then neither do the scriptures any where mention lay pres- byters: nor the fathers expounding the places that are brought for them, did ever give so much as an inkling of any such persons. The words of Paul to Timothy be not only cleared from them by divers sound interpretations, but pro- duced against them. For they admit no elders but such as were for their work’s sake maintained at the costs of the church, and so were never any lay presbyters. The two other places name rulers and governors, but express neither what persons or things they governed, neither who they were that did govern, whether laymen or pastors. Laymen had Christian governments, but over their families; over the church and house of God, none had in the apostles’ days, that we read, save pastors and teachers, I mean, such as did feed and watch the flock committed to their charge. And yet if we should grant, that in the apostles’ time, for want of a magistrate to uphold the discipline of the church, t Gregor. Nazianz. de Moderatione in x Ambros. in 1 Cor. xii. [t. v. 279. Disputationibus servanda. [Oratio.xxvi. ‘‘Sunt et gubernatores qui spiritalibus re- 450. ed. Lutet. Par. 1609..... KuBep-- tinaculis hominibus documento sunt.’ vnoess, ett’ oby madaywyiat capKds.... } y Theophylact. in 1 Cor. xii. [In u Chrysost. in 1 Cor. xii. Homil. 32. Pauli Epist. p. 271. ed. Lond. 1636. [t. xi. 344. MdAiora pev kal rodT0 Tis Todt gor. Tb ayréxecOa Tov aobevar, Kat Tov @cod SwpeGs, 7) mpootatixdy civar, Td KuBepyav, Hrot oikovouciy TH TOY 7) TpdyuaTa oikOVOMEY TYEULATIKG. | adeAar. | CHAP. x. OF CHRIST’S CHURCH. 213 and punish the disorders and offences of loose brethren, there were certain graye and wise elders joined with the prophets and pastors to admonish the unruly, examine the guilty, and exclude infamous and scandalous persons from the common society of Christians ; is it any consequent, the like must be used with us in a Christian kingdom under a believing prince ? The apostolic churches were planted in populous cities, where they could not lack meet men to sustain that charge ; ours are dispersed in rural hamlets, where there can be no hope to find so many fit governors as shall be requisite. To the first churches came none but such as were willing and zealous, without all compulsion ; to ours come all sorts, atheists, hypo- crites, and how many rather forced by law than led with devotion ; yea, would God it did not often so fall out, that in many places the richer and wealthier men either regard no religion, or secretly lean to the worst. Every church with them had many prophets, pastors, and teachers, the number and need of the people, and time so requiring; so that their presbyteries might be indifferently weighed without overbear- ing either side; we have but one in each parish, and to exact maintenance for more at the people’s hands in every village, would breed that sore which no plaister would heal. To give that one a negative voice in all things against the lay elders, were to fill the whole realm with infinite contentions and questions. To give him no voice, but as one amongst the rest, is to shake the church in sunder with every faction and fancy of the multitude. Lastly, those churches under perse- cution had none that could justly challenge to rule the rest ; ours hath a lawful monarch professing the faith, to whom by God’s law the government of all crimes and causes eccle- siastical doth rightly belong, and therefore the private and popular regiment of the afflicted churches must cease, since God hath blessed this realm with a public, peaceable, and princely government. The greater and stronger power doth always determine and frustrate the lesser and weaker in the same kind. What need we private men to punish vices, when we have princes to do it? What need we suffrages of lay elders to reform disorders and abuses in pastors, when we have open and known laws to work the same effect with more 214 THE PERPETUAL GOVERNMENT CHAP. XI. force and better speed? In popular states and persecuted churches some pretence may be made for that kind of disci- pline ; in Christian kingdoms, I see neither need nor use of lay elders. Howbeit, for my part, I do not believe that lay elders were used in the apostles’ times to govern the church. With im- position of hands, remission of sins, distribution of sacraments, I am right assured, no just proof can be made they did or should intermeddle ; yea, the oversight of those things could not belong, whiles the apostles lived, to laymen; and after their deaths, the churches planted by them, and ages succeed- ing them, never used nor acknowledged any lay elders, which is to me an invincible demonstration, that the apostles left them none. For would all the churches in the world with one consent immediately upon the apostles’ deaths, reject that form of governing the church by lay elders, which was settled and approved by the apostles, and embrace a new and strange kind of government without precept or precedent for their so doing? How others can persuade themselves, that the whole church of Christ fell so generally and presently to a wilful apostasy, I know not; for myself, I confess I had rather for- sake the device and conceit of some late writers, were they in number more than they are, before I will proclaim so many apostolic men, and ancient and learned fathers, to be manifest despisers of the apostolic discipline, and voluntary supporters, if not inventors, of Antichrist’s pride and tyranny. Wherefore if they shew me lay elders universally received for governors in the churches and ages next following the apostles, I will agnize they came from the apostles; if there were no such after the apostles, I cannot believe they were in the apostles’ times. —_—>—__ CHAP, Xt: What presbytery the primitive churches and catholic fathers did acknow- ledge, and whether lay elders were any part thereof, or no. ANY men think and write that the first churches and fathers after the apostles retained and used lay elders for governors ; and so witness (as they say) “ obscurely Ignatius, CHAP. XI. OF CHRIST’S CHURCH. 215 Tertullian, Cyprian, Augustine ; more clearly Ambrose, Hierom, Possidonius, and the Canon law:” and therefore I do not well in their opinions to pretend the authority of Christ’s church against them. If all these fathers, or any of them, did clearly mention or witness lay elders, I would be far from contradicting them: but now I cannot admit them, nor in this case the first authors of them, by reason I find no such elders expressed or testified in any father or writer of the primitive church. Elders I find, lay elders I never find ; and by the name of elders or presbyters, the ancient fathers do mean such teachers and labourers in the word, as with their counsel and consent did advise and direct the bishop of each church and city in cases of doubt, danger, and import- ance, when as yet neither synods could assemble, nor Christian magistrates be found to help and assist the church against the deadly poison of heresies, and cruel rage of persecutors, which those days did usually offer. Examine your own wit- nesses ; if they say not as much, as I affirm, I am well con- tent to yield the whole. Ignatius is the first that is alleged for lay elders, and the first, if his testimony may be taken, that will utterly over- throw the lay presbytery. He often mentioneth the presby- tery, but chiefly in his second epistle, where he writeth thus, to the church of Trallis: “Be subject to the bishop, as unto the Lord ; he it is that watcheth over your souls, as one that shall account unto God ; you must, therefore, whatsoever you enterprise, do nothing without the bishop ; but be subject also to the presbytery, as unto the apostles of Jesus Christ. You must likewise by all means please the deacons of the mysteries of Jesus Christ. The bishop is the figure of the Father of all ; the presbyters as the senate of God, and a knot of the apostles of Christ: without these the chosen church is not, nor the company of saints, nor the assembly of the holy. What is the bishop but one that hath power over all, as much as is pos- sible for a man to have; a resembler in power, of Christ, that is, God? What is the presbytery but a sacred assembly, the counsellors and coassessors of the bishop?” Presbyters or z Ignatii Epist. ad Trallianos. [ed. Is. onxdmw brordacecbe cs T@ Kuply. avtds Vossius. Lond. 1680. p. 156. Tq em- ‘yap drypumvet imtp Tay WuxGy buav, ds 216 THE PERPETUAL GOVERNMENT CHAP. XI. elders we see here with all their titles, lay elders we see none. To presume upon the ambiguity of the word that they were lay, is so childish a proof, that it should not come in wise men’s heads; yet lest we should be carried with that wilful persuasion, whichI see many possessed with, mark what elders they were of whom Ignatius spake. He calleth them in this epistle, “a knot or company of apostles (or, messengers) of Christ ;” and in the next he saith: «* As the Lord did nothing without (his) father, so (must not) you without the bishop, (whether you be) presbyter, deacon, or layman*.” To the church of Philadelphia he writeth thus: “The presbyters, deacons,and the rest of the clergy, together with all the people, obey the bishop>.” And so every where: ‘ Let the laymen be sub- ject to the deacons, the deacons to the presbyters, the presby- ters to the bishop*’.” And expressing their office with St. Peter’s words, he saith: “ You presbyters, feed the flock that is with you, till God shew who shall be ruler (or, bishop) over you, for I now hasten to gain Christ‘.” Presbyters then, with Ignatius, were pastors and part of the clergy ; and so far from being laymen, that all laymen were subject unto them as unto the apostles of Christ, and not joined with them in the same presbytery to govern the church. Adyov amoddawy Oeg........ » Avarykatov ov éotly, doa Tep ToletTe, tvev TOU emL- oKdmov pnoev mparrew buas. “AA bro- tdocec0e Kal TE TpeoBuTepiy, ws aro- aordXots *Incov Xpiorod [ras éAmldos jpav, év @ SidyorTes, ev auTe ebpeOnad- pcOa.] Ae? 5t, Kal tobs Buaxcdyous ovras puornploy Xpiorob *Inood, Kara maya. Tpdmov GPEOKEW.... «2.0 [Airol bev oby CoTwoay ToLovTOL. bpwets 5E évTperea be avrovs as Xpiordv’ Incovy, ov puaraices cio) Tov TémoV. &S wal] 6 émtokoros Tov marpos tav bdwv timos bmapxet. of Be mpeoBUTEpol, ws cuvEedpiov Ocov, Kat oby- decpuos arocTéAwy Xpiorov. xwpis, TOUTWY éckAnota, éxAeKTiy ovk eet, ov ouvd- Oporr a. aylor, ov ovvarywy) Solooy.. p- 161. Th yp éeoT émlaKoros ; ; aan’ s) mdons apxiis kal ekouoias emekewa TaYT@Y Kparav, as oidy Te dvOpwmov Kpareiy min Thy yew dpevov Kare, Svvamiy Xpiorod Tob cod. Ti 5& mpecButepioy; GAN 7) od- ornua iepoy, cvuBovdo Kal cvvedpevtat TOD erick 5 | a Ejusd. Epist. ad Magnesianos. [p. 33. “Qotrep ovy 6 Kupios tivev Tod matpds ovdey eroincs nympevos dv, ove SC Eavtov, ovte Oia Tay amrocrdAwy, otTws pode tucis avev Tod emickdrov, Kal TOY mpEeo- Burépwy, undev mpdocere. | b Ejusd. Epist. ad Philadelphios. [p. 179. [Oi &pxovtes, Teidapyeitwoay TE Kaloapt’ of otpati@rat, Tots &pxovow.| didkovol, Tots mpecBuTepois, apxrepedow* of mpecBvrepot, Kad oi SidKovor, Kal 6 Aowmds KATpos, Gua wayvtTl THe Aaw, [Kal Tots oTpaTidTais, Kal Tois Upxovot Kal TH Kaloap.] T@ emiokdry. | c Kjusd. Epist. ad Smyrnenses. [p. 199- Of Aaixkol, Tots diakdvois broTac- céoOwoay’ of Sidkovor, Tots TpechuTEpais. of mpeoBitepar, TS emickdm@: [6 éemloKo- Tos, T@ XpioT@, ws avtds TS Marpl.) d Ejusd. ad Antiochenos Epist. [p. 86. Oi mpcoBirepor, Tomdvare Td ev buiv moluviov, ews dvadettn 6 Oeds Toy pEA-~ Aovta Upxew buoy: eye yap dn orev- Sowa. [al. owévdoua.] va Xpiordy Kep- Show. | CHAP. XI. OF CHRIST’S CHURCH. QF Hiecrom, the next of your witnesses, (for I take them not as their ages, but as their testimonies join nearest together,) writing on Esay, saith ; “ We have in the church our senate, even the assembly (or, company) of presbyters®.” And again : “The churches were (at first) governed by the common advice of the presbyters‘.” ‘That elders at first did govern the church by common adyice is no doubt at all with us; this is it which is doubted and denied by us, and shall never be proved by any, that those elders were laymen, which so governed the church. What elders Jerome meant is soon discerned by his own words : “ An (elder or) presbyter then is the selfsame that a bishop is, and before there were factions in religion by the devil’s instinct, and the people began to say, ‘I hold of Paul, I of Apollo, and I of Cephas,’ the churches were governed with the common advice of presby- ters. But when every one thought those whom he baptized to be his own and not Christ’s; it was decreed in the whole world that one of the presbyters chosen should be set above the rest, to whom the whole care of the church should appertain’.”” Jerome avoucheth that bishops and_pres- byters were at the first all one, and saith the church was guided by their common advice, until the presbyters began to challenge such as they had baptized, for their own, and not for Christ’s. He writeth then of such elders as did baptize, and feed the flock, and differed from pastors and bishops neither in dispensing the word nor sacraments, but only in wanting power to impose hands. For so, debating the very same matter in his epistle to Evagrius, he saith: “* What doth a bishop, save ordering (or, imposing hands), which a presbyter may not doh?” ‘Then presbyters, with Jerome, did preach, baptize, and administer the Lord’s supper as well as e Hieron. in Esaiam, cap. iii. [t. v. 17. “ Et nos habemus in ecclesia sena- tum nostrum, coetum presbyterorum.’’] f Hieron. Comment. in Epist. ad Ti- tum, cap. i. [t. ix. 245. “ Communi presbyterorum consilio, ecclesie guberna- bantur.”’ & Hieron. Comment. in Tit. i. [t. ix. 245. “* Idem est ergo presbyter qui episcopus, et antequam diaboli instinctu, studia in religione fierent, et diceretur in populis, Ego sum Pauli, ego Apollo, ego autem Cephe, communi presbytero- rum consilio ecclesie yubernabantur. Postquam vero unusquisque eos quos baptizaverat suos putabat esse non Christi, in toto orbe decretum est, ut unus de presbyteris electus superponere- tur ceteris, ad quem omnis ecclesie cura pertineret, et schismatum semina tollerentur.” | h Hieron, Evyagrio, tom. ii. 329. “ Quid enim facit, excepta ordinatione, episcopus, quod presbyter non faciat ?’”) 218 THE PERPETUAL GOVERNMENT CHAP. XI. bishops ; and were indeed teachers and pastors by whose counsel at the first the churches were governed. And of such Jerome saith: “ Bishops must know they are greater than presbyters, rather by custom, than by the truth of the Lord’s disposition, and ought to govern the church in commoni.” Let any man that hath care of his conscience or credit read the places in Hierom’s epistle to Evagrius, and in his com- mentaries upon Titus i., where he sheweth what elders did and should govern the church; and if this that I say be not more than evident, I will hazard mine before God and man. Ambrose is another that speaketh to the same effect: “ Amongst all nations age is honorable. Wherefore the (Jewish) synagogue, and after the church, had seniors (or, elders), without whose counsel nothing was done in the church. The which by what negligence it is out of use, I know not, unless it be by the sloth or rather pride of the teachers, whiles they alone will seem to be somewhat/.” Here likewise is mention of elders, without whose advice nothing was done in the church; but by Ignatius and Jerome we saw before they were not laymen but clergymen, by whose counsel the churches were governed. Had we not Ambrose’s opinion elsewhere delivered, that in cases of faith and manners lay- men never did, never might judge of priests, of whom yet the presbytery might and did judge? what one word is here sounding for lay elders? They were aged that were called to the regiment of the church in former times, and not one, but many. Ambrose misliketh that in his time some, whiles they would seem alone to rule, had excluded or neglected the rest that were wont to be joined with them in consulting and caring for the church. By this you may prove that ancient good bishops in guiding their flocks used the help and advice of their clergy; that laymen were coupled with them to govern the church, you cannot prove. He doth not blame i Hieron. Comment. in Tit. i. [t. ix. rabilis est senectus. Unde et synagoga, 245. ‘‘ Episcopi noverint se magis con- suetudine quam dispositionis Dominice veritate, presbyteris esse majores, et in commune debere ecclesiam regere.’’] j Ambros. in 1 Tim. v. [t. v. 406. “ Nam apud omnes utique gentes hono- et postea ecclesia seniores habuit, quo- rum sine consilio nihil agebatur in ec- clesia. Quod qua negligentia obsole- verit nescio, nisi forte doctorum desidia, aut magis superbia, dum soli volunt aliquid videri.’’] CHAP. XI. OF CHRIS't’s CHURCH. 219 them for refusing lay elders to be their colleagues, but for affecting to be so wise, that they needed not the aid and counsel of their brethren, who were wont to advise and assist their bishops as well in doctrine as in discipline. What Ambrose thought of lay judges over persons and causes ecclesiastical, his epistle to Valentinian the emperor will quickly resolve : “ No man ought to think me obstinate,” saith Ambrose, “ when I avouch that, which your father of sacred memory, not only answered in words, but established by his laws: in a matter of faith, or touching any ecclesiastical order, he ought to be judge, that hath neither his calling diverse, nor his right different. Those are the very words of the rescript ; that is, he would have priests to be judges over priests. Yea, if a bishop be to be reproved for any other thing, and his manners to be examined, this also would he have pertain to the judgment of bishops. When ever heard you, most gracious emperor, in a matter of faith, that laymen judged of bishops? Shall we then so bow with flattery, that we forget the right of priests; and what God hath given to me, shall I commit to others? Ifa bishop must be taught by a layman what to follow, let the lay teach, and the bishop hear ; let the bishop learn at a layman’s hands. Your father a man of ripe years, said: ‘It is not for me to sit judge amongst bishops :’ you shall be old, by God’s grace, and then shall you find what a bishop he is that casteth the right of bishops under laymen’s feet*.”. Would he call it pride in bishops to refuse laymen for their consorts in censuring all persons and causes of the church, that greatly praised the emperor for saying it was not his part “to judge amongst k Ambros. Epist. lib. v. 32. [t. iii. 121. “ Nec quisquam contumacem ju- in causa fidei laicos de episcopo judi- casse? Ita ergo quadam adulatione dicare me debet, cum hoc asseram quod auguste memorize pater tuus non solum sermone respondit, sed etiam legibus suis sanxit, in causa fidei vel ecclesias- tici alicujus ordinis eum judicare debere, qui nec munere impar sit, nec jure dis- similis. Hee enim verba rescripti sunt : hoc est, sacerdotes de sacerdotibus voluit judicare. Quinetiam si alias quoque argueretur episcopus, et morum esset examinanda causa, etiam hance voluit ad episcopale judicium pertinere.. Quando audisti clementissime imperator curvamur, ut sacerdotalis juris simus immemores, et quod Deus donavit mihi, hoc ipse aliis putem esse credendum ? Si docendus est episcopus a laico, quid se- quetur ? Laicus ergo disputet, et epi- scopus audiat ; episcopus discat a laico. . O05 ax Pater tuus Deo favente vir ma- turioris evi dicebat, Non est meum judi- care inter episcopos........ Eris Deo favente etiam senectutis maturitate pro- vectior, et tunc de hoc censebis, qualis ille episcopus sit qui laicis jus sacerdo- tale substernit.’’] 220 bishops?” and highly commended the law that barred all judges over priests, save such as were “ of the same calling and right” that priests were? The longer we seek, the further we are from finding lay elders. We have now a pub- lic and imperial law, that with ecclesiastical causes and per- sons no layman should meddle ; but leave them to bishops, as best acquainted with the rules and canons of the church, by which such men and matters must be guided. Tertullian, Austin and Gregory admit all three one answer. They use the Latin word sendores, for those whom Hierom and others call by the Greek name presbyteros, such elders as were pastors and priests. ‘ Presbyter in Greek,” saith Isidore, ‘is in Latin senzor, presbyters (and elders) being so called not for years and old age, but for the honour and dignity which they took (when they entered that order)!.” This name the translator of the New Testament giveth them, even in those places where the Greek calleth them xpecBurépovs : «The seniors that are among you I beseech, being myself a senior; feed ye the flock of God that is with you™.” And again: “ The senior to the elect lady ;”’ and, “ The senior to the most dear Gaius" :” and yet I trust St. Peter and St. John were no lay elders. At first, pastors and teachers were usually chosen by their age, as to whom the rather for their wisdom and gravity, reverence and honour should be yielded in the execution of their cffice; and afterward, when some of rare gifts, though younger in years, were elected to that charge, they retained the name which use had accustomed, and so generally men of that profession were and are called presby- ters and seniors, which in English are elders. What proof is this then for lay elders, if Latin writers now and then call them seniores, which is common to all pastors and ministers of the word and sacraments ? The circumstances perchance will somewhat induce that those fathers spake of lay elders. They will the contrary very THE PERPETUAL GOVERNMENT CHAP. XI. presbyteri nominantur.”’] 1 Isidori Hispalensis, Episc. Ethimo- logiarum, lib. vii- cap. xii. fol. 40. [ed. Parrhis. 1509. ‘‘ Presbyter Grece, La- tine senior interpretatur : non pro etate vel decrepita senectute, sed propter ho- norem et dignitatem quam acceperunt, m 1 Pet. v. 1, 2. “ Seniores, qui in vobis sunt, obsecro consenior.” n 2 John, ver. 1. ‘‘ Senior electe do- mine ;” 3 John, ver. 1. “ Senior Gaio charissimo.” CHAP. XI. OF CHRIST’S CHURCH. 22) well; but this they will never. ‘Tertullian opening to the Gentiles the manner of the Christian assemblies, and what they did, when they were gathered together, saith: “‘ We meet in a company, that we may join as an army in our prayers to God. We meet to the rehearsing of the divine letters (where) with sacred words we nourish faith, we stir up hope, and fasten confidence, and nevertheless confirm disci- pline by the often instructions of (our) teachers. There are also exhortations, reprehensions, and divine censures. Judgment is used with great deliberation, as being out of doubt that God seeth (us). There (have we) an evident foreshewing of the judgment that shall one day come, if any so offend that he be banished from the fellowship of (our) prayers, assembly, and all holy company. The rulers (of our meetings) are certain approved seniors, such as gat this honour, not by reward, but by good report; for nothing that is God’s may be bought°.” Praying, reading of the scriptures, teaching, ex- horting, reproving in their public assemblies, were pastoral duties ; why should not censuring be the like? The selfsame persons that were in one, were rulers in all these actions. Again, the honour which they had ‘‘ to sit before” the rest in the church, and was so sacred, that it could not be procured by reward, but by good report, sheweth they were clergymen, and not lay persons that did moderate their meetings. The very word presidere with Tertullian is an evident distinction between the pastors and the people: “ The discipline of the church and precept of the apostle suffer not a man that hath more wives than one, presidere, to be a bishop?,” which by © Tertull.in Apologetico. [cap. xxxix. p- 3!. ed. Lut. Par. 1664. “ Coimus ad Deum, quasi manu facta precationibus ambiamus........ Coimus ad literarum diyinarum commemorationem; si quid presentium temporum qualitas aut pre- monere cogit, aut recognoscere. Certe fidem sanctis vocibus pascimus; spem erigimus, fiduciam figimus, disciplinam preceptorum nihilominus inculcationi- bus densamus. Ibidem etiam exhorta- tiones, castigationes, et censura divina. Nam et judicatur magno cum pondere, ut apud certos de Dei conspectu ; sum- mumque futuri judicii prejudicium est, si quis ita deliquerit, ut a communica- tione orationis et conventus, et omnis sancti commercii relegetur. President probati quique honorem istum non pre- tio, sed testimonio adepti; neque enim pretio ulla res Dei constat.’’] P Tertull. ad Uxorem, lib. i. [cap. vii. p- 165. ‘‘Quantum detrahant fidei, quantum obstrepant sanctitati nuptie secunde, disciplina ecclesia et prescrip- tio apostoli declarat, cum digamos non sinit presidere, cum viduam adlegi in ordinem, nisi univiram non concedit : aram enim Dei mundam proponi opor- tet.” 222 THE PERPETUAL GOVERNMENT CHAP. XI. reason of their function did sit before all others in the church. ** How many with the second wife are presidents (and bishops) amongst you, insulting on the apostle4,” that saith a bishop should be the husband of one wife! And again: “ We take not the sacrament of the eucharist at any other’s than at the pastor’s (or ruler’s) hands*.” Handling this assertion, “‘ We that are of the laity, are we not priests*?”’ he saith, “ A difference between the order (of priests) and the people, the authority of the church hath made ; and the honour sanctified of God by the setting together of their order.” And shewing how many degrees he accounted in the clergy, he saith: “‘ When the first men, that is the deacons, presbyters, and bishops, flee, how shall the lay (forbear fleeing)? when the leaders flee, which of the soldiers will stand? He is an evil pastor, Christ confirming it, that fleeth when he seeth the wolf, and leaveth his sheep to the spoil. Which is never more done than when in persecution the church is forsaken of the clergy. Then if it be neither seemly nor lawful for the rulers of the flock to flee when the wolves rush in—for he that pronounced such a one an eyil shepherd, did doubtless condemn him—the overseers of the church may not flee in persecution'.” By this we may plainly perceive there were, in Tertullian’s time, no leaders, rulers, nor overseers of the flock and church, but pastors and clergy- men; and those either deacons, priests, or bishops: lay elders are far from Tertullian’s words, and further from his meaning. q Tertull. de Monogamia. [cap. xii. p- 533- *‘ Quot et digami president apud vos, insultantes utique apostolo ?”’] r Tertull. de Corona. [cap. iii. p. 102. “ Eucharistie sacramentum non de ali- orum manu quam presidentium sum- mus.” ] s Tertull. de Exhortatione Castitatis. [cap. vii. p. 522. ‘ Nonne et laici sa- cerdotes sumus ?.... Differentiam inter ordinem et plebem constituit ecclesiz auctoritas, et honor per ordinis con- sessum sanctificatus adeo [al. a Deo] ubi ecclesiastici ordinis non est consessus.””] t Tertull. de Fuga in Persecutione. [cap. xi. p. 541. “ Sed quum ipsi auctores, id est, ipsi diaconi, presbyteri, et episcopi fugiunt, quomodo laicus in- telligere poterit, qua ratione dictum, Fugite de civitate in civitatem ? Itaque quum duces fugissent, quis de gregario numero sustinebit ad gradum in acie figendum suadentes ?........Ceterum, Christo confirmante figuras suas, ma- lus pastor est, qui viso lupo fugit, et pecora diripienda derelinquit. .... Quod nunquam magis fit, quam cum in per- secutione destituitur ecclesia a clero... . .... Porro, si eos qui gregi presunt fugere cum lupiirruunt nec decet immo nec licet, (qui enim talem pastorem ma- lum pronunciavit, utique damnavit: omne autem quod damnatur, illicitum factum est sine dubio,) ideo prepositos ecclesiz in persecutione fugere non opor- tebit.’’] CHAP. XI. OF CHRIST'S CHURCH. 293 Why his book “ De Baptismo” should be alleged for lay elders, I cannot so much as guess. Some men are so infected with the fancy of lay elders, that they no sooner read the word presbyter but they straight dream of their lay presbytery. Otherwise, if we would seek for a place to cross their new discipline, we could not light on a better. “To give (baptism) is the right of the chiefest priest, which is the bishop. After (him), the presbyters and deacons, not yet without the bishop’s authority for the honour of the church (that is, the honour allowed him in the church): the which being observed, peace is preserved ; otherwise it were lawful for laymen to do it¥.” Here find we the bishop to be the chiefest priest, and without his leave the rest not to baptize. With his leave the pres- byters and deacons might, but not laymen, save in cases of extremity; then, as he thinketh, any layman might. The truth of his opinion I am not here to discuss; the tenor of his report I have no cause to distrust; I find it confirmed by others, that in the presence of the bishop the rest might not baptize, as also that none of these three degrees were laymen. Admit the bishop to be the chiefest, the elders and deacons without his authority to do nothing ; and remove laymen from the number of bishops, elders, and deacons, the platform of your lay presbytery must needs fall. Augustine much misliked the fond and lewd excuses that some in his time made, when they were rebuked for their sins. “When they are reproved by (the, or their) elders for drunk- enness, rapine, and killing of men in tumults, they answer ; What should I do, being a secular man or a soldier? have I professed to be a monk or a clergyman*?’ Here is the bare name of elders ; but whether they were laymen or clerks, here is no mention. If this admonition and reprehension were private, the elders may be the one or the other, as you will; u Tertull. de Baptismo. [cap. xvii. p- 230. ‘“ Dandi baptismum jus habet summus sacerdos, qui est episcopus. Dehine presbyteri et diaconi, non tamen sine episcopi authoritate propter ecclesiz honorem ; quo salvo salva pax est ; alio- quin etiam laicis jus est.” * August. de Verbis Domini Serm. xix. [t. x. col. 88. “ Illud autem quale est, cum ob errorem aliquem a senioribus arguuntur, et imputatur alicui de illis cur ebrius fuerit, cur res alienas per- suaserit, cedem cur turbulentus admise- rit: statim respondeat, Quid habebam facere, homo secularis aut miles ? num- quid monachum sum professus aut cle- ricum ?”’} 224 THE PERPETUAL GOVERNMENT CHAP. XI. every Christian man hath liberty to reprove and admonish his brother privately for any sin committed ; and it best becometh age and grey hairs to mislike the disorders and enormities of younger and rasher heads ; and then the words of Austin are, ** when they be reproved by their elders.” But if the rebuke were open, then senzores were the elder sort of such clergymen as had the charge and oversight of other men’s lives and manners; and sat in judgment with the bishop to exhort, chastise, and censure licentious persons. That laymen in Austin’s time intermeddled with the keys or sacraments, I utterly deny; and therefore the word elders cannot import that which then was not. The keys, whereon excommuni- cation dependeth, and the sacraments, from which offenders are excluded, were then the pastor’s charge, and not the people’s. Itis more than ignorance for those that would seem learned, to imagine that Austin ever heard or thought any laymen had an interest in the open and ordinary use of the keys and disposition of the sacraments. The judges that Austin acknowledged in the church were no lay elders, as plainly appeareth by his words before alleged, neither had laymen any judgment seats provided for them in the church: ‘ But the seats of the rulers and the rulers themselves,” saith Austin, ‘‘ are understood, by whom the church is now governed’.” And lest you should doubt who governed the church in his days, bishops, or lay elders ; noting upon the 106th psalm, “ three tentations that every religious and faithful man amongst the people of God might have trial of,” he saith: “‘ Haply thou shalt be (found) worthy to whom the people may be committed, to sit at the helve of the ship, to govern the church. There is the fourth tentation. The storms of the sea that shake the church, trouble the governor. This fourth is ours. The higher our honour, the greater the danger. ‘The tentation, then, of governing, the tentation of troubles in ruling the church, chiefly concerneth us: yet are ye not free. For, brethren, though you sit not at yAugust. de Civitate Dei, lib. xx. cap. sunt; per quos ecclesia nunc guber- g. [t.v. col. 1214. “ Sed sedes pre- natur.’’] positorum et ipsi prepositi intelligendi CHAP. XI. OF CHRIST’S CHURCH. 295 the same stern, yet sail you in the same ship2.” Pastors, then, in St. Austin’s time, and no lay persons did govern the church, and rule the flock, and by them judgment was given and discipline exercised against wicked and dissolute livers. «* When they that rule the church may, without breach of peace, (that is, danger of schism,) exercise discipline upon lewd and wicked offenders ; then are we to be stirred up with the sharpness of those precepts that lead to severity of re- pressing (evil), that directing our steps in the way of the Lord, we neither slack under the name of patience, nor rage under the show of diligence.” But St. Austin in his hundred thirty and seventh epistle, writeth; “ To the clergy, elders and whole people of the church of Hippo**;” where the elders are reckoned by them- selves, as no part of the clergy.] If naming elders by them- selves make them no part of the clergy, by that consequent they be likewise no part of the people; for they be reckoned asunder from the people. But these inferences have no suf- ficient ground; they must be either of the clergy or people, and yet here they be named betwixt them. The rules of civility are not always bound to the rules of logic. They that have preeminence above others, may be saluted apart from others, though the general salutation before or after, by force of reason doth include them. Wherefore if any man answer, that Austin naming the whole clergy of his church in that epistle, thought to make a more special remembrance of the better sort of them, by the title of elders, it cannot be refuted ; the words do well endure it. If any dislike that exposition, let him take elders in God’s name for the better sort of the laity ; I mean for the rulers and governors of the people, as z August. in Psalm. cvi. [t. viii. col. 1250. ‘* Fortassis dignus eris cui po- pulus committatur, constituaris in gu- bernaculis navis, recturus ecclesiam. Ibi quarta tentatio. 'Tempestates maris quatientes ecclesiam, turbant guberna-« torem. Quarta ista nostra est. Quanto plus honoramur, tanto plus periclitamur. Tentatio ergo gubernandi, tentatio peri- culorum in regenda ecclesia nos potis- simum tangit.”’] » August. de Fide et Operibus, cap. v. [t. iv. col. 59. ‘* Cum vero eis, per BILSON. quos ecclesia regitur, adest salva pace potestas discipline adversus improbos aut nefarios exercende, tunc rursus ne socordia segnitiaque dormiamus, aliis aculeis preceptorum que ad severitatem coercionis pertinent, excitandi sumus, ut gressus nostros in via Domini ex utrisque testimoniis illo duce atque ad- jutore dirigentes, nec patientie nomine torpescamus, nec obtentu diligentia seviamus.”’] aa [“ Clero, senioribus, et universe plebi ecclesie Hipponensis.”’] Q 296 THE PERPETUAL GOVERNMENT CHAP. XI. if a man should write “ to the clergy, aldermen, and commons” of any good city; for an alderman is the right English for senor in Latin, when it doth not import an ecclesiastical function: and it is not unlikely that Austin, then absent and writing to the whole city, divided the superior sort of the laity from the inferior by that style. Howsoever you bestow the word, it is evident by the whole course of that epistle, those elders had no power in the church more than the rest of the people. Yea, the hearing of the cause then in question about the accusation of Bonifacius, a priest, for a foul crime objected unto him by another of the clergy, did so little concern them, that Austin heard the matter himself alone, and took order in it as he thought good, and kept it from the knowledge of them all. And in this epistle giving a reason why he did not remove Bonifacius from his degree at the first examining of the matter, he saith; “ The name of his priest I durst not suppress or strike out from the number of the colleagues, lest I should seem to offer wrong to God’s judgment, under whose trial the matter yet dependeth, if I should prevent his judgment with my censure>.” Read the epistle: if he attri- bute any more to those elders, than he doth to the lowest of the people and clergy; if he did not take the whole cause into his own hands, and set an order in it without their con- sents or privities ; I will agnize your lay elders. Haply you think St. Austin did the lay elders wrong to keep this cause from them, and to deal in it without them. I cannot let you from so thinking, but all that be well advised will rather suppose lay elders had nothing to do with such cases in St. Austin’s time, and that the good bishop did not close up such horrible offences by wrongful withholding the cause from the knowledge of the elders, to whom by order of the church it then appertained, but he kept it from them and the rest with good conscience using his own right, as himself saith: “ Lest he should trouble their minds with a grievous sorrow to no purpose°.” b August. epist. cxxxvii. [t. ii. col. juriam, si illius judicium meo vellem 657. ‘* Nomen autem presbyteri prop- prejudicio pravenire.”’) terea non sum ausus de numero col- c In eadem epistola. [col. 657. “ Ne legarum ejus vel supprimere vel delere, vos atrociter et inaniter contristando ne divine potestati, sub cujus examine turbarem.”’] causa adhuc pendet, facere viderer in- CHAP. XI. OF CHRIST'S CHURCH. QOr/ Gregory’s authority is quoted out of the canon law for name of lay elders; which sure were very strange, that six hundred years after Christ, the power of lay elders should remain in the church, and their name all this while not heard of ; but I think we shall find no more here, than we did before: “ If,” saith Gregory, “ any thing come to thine ears of any clerk whomsoever, which may justly offend thee, believe it not easily ; but in the presence of the elders of thy church, search out the truth diligently, and if the quality of the matter shall so require, let the offender be punished according to the rigour of the canons®’.” Elders of the church I hear, lay elders I hear not ; and by the laws imperial long before this established, even in Ambrose’s time, a clergyman’s cause could not be examined and determined but by men of the same right and the same calling. And of all others Gregory is the unfittest man to prove that lay elders should have the hearing and deciding of clergymen’s causes, who could not endure that any thing whatsoever pertaining to the clergy should be committed to the hands of laymen. “ Your brother- hood must beware that ecclesiastical matters be not committed to secular men, and such as live not under our profession 4.” The punishment, which by the very words must be ‘ canonical,’ or according to the canons, sheweth that these elders were the discreetest and wisest of his clergy, For what have lay- men to do either with the knowledge or execution of the canons’ What reason to charge them with the canons to whom the canons were not written? He meaneth, therefore, the elders of his church, that is, such clergymen as were of best account and greatest experience in his church. And so the council of ‘Turon decreed : “ Whom negligence maketh unworthy of his place, let him be removed by the ce S. Gregorii lib. xi. 49. [Regist. Epist. lib. xiii. (Indictione vi.) Epist. xliv. . ii. col. 1249. Par. 1705. “Si qnid igitur de quocumque cle- rico ad aures tuas pervenerit, quod te juste possit offendere, facile non credas, nec ad vindictam te res accendat incog- nita; sed, presentibus senioribus eccle- sie tue, diligenter est veritas perscru- tanda: et tunc si qualitas rei poposcerit, canonica districtio culpam feriat delin- quentis.””] d Gregor. lib. vii. epist. Ixvi. [Reg. Epist. lib. ix. ep. Ixv. t. ii. col. 982. “Cavendum est a fraternitate ve- stra, ne secularibus viris atque non sub regula nostra de gentibus res ecclesiastic committantur, [sed pro- batis de vestro officio clericis.”’ ] (a), 998 THE PERPETUAL GOVERNMENT CHAP. XI. advice of all the presbyters®.” And Gregory himself saith : “Lest there be any dissension amongst brethren, lest any dis- cord be nourished between the rulers (of the church) and those that be under them, it is needful for the priests to meet in one place together, that they may discuss such causes as happen, and wholesomely confer about ecclesiastical rules, so as things past may be amended, and an order set for things to comet.” Of laymen the council of Hispalis saith: “ It is an unseemly thing for a layman to be vicegerent to a bishop, and for secular men to judge in the church. Wherefore we must obey the books of God, and the precepts of our fathers being holy men; decreeing that they which are joined with the bishops in the administrations of the church, should not differ from them neither in profession nor habit.” If lay elders had been current in Gregory’s time, and assisted the bishop in clergymen’s causes as his coassessors, the council of Hispalis, not long after him, did open wrong to the truth, in saying it was against the book of God and rules of their fore- fathers that laymen should be joined with bishops in any causes or matters of the church; but, for any thing we yet see, they spake the truth, and no more than was long before con- firmed as well by the decrees of councils, as public laws of the Roman empire. “If it be an ecclesiastical cause,” saith Justinian the em- peror, “ let not the civil (or, temporal) judges any way inter- meddle with the examination thereof; but according to the sacred rules, let the most holy bishop determine the matter.” e Concil. Turonens. ii. can. vii. [t. v. col. 854. ‘* Quem culpa aut negligentia & Concil. Hispalens. ii. cap. ix. [t. v- col. 1666. ‘ Indecorum est laicum vi- ejicit, cum omnium presbyterorum con- silio refutetur.” ] f Gregor. lib. vii. ep. 1to. [Regist. Epist. lib. ix. (Indict. ii.) epist. cvi. t. ii. col. toro. ‘“* Unde ne qua inter fratres dissensio, ne qua inter pre- positos et subjectos sint fomenta dis- cordiz, in unum convenire sacerdotes necesse est, ut et de ingruentibus causis disceptatio, et sit salubris de ecclesias- tica observatione collatio, quatenus dum per hoc et preterita corriguntur, et re- gulam futura suscipiunt, [omnipotens ubique Dominus fratrum concordia col- laudetur.”’} carium esse episcopi, et seculares in ec- clesia judicare. Unde oportet nos et divinis libris, et sanctorum patrum obe- dire preceptis; constituentes, ut hi quiin administrationibus ecclesiz ponti- ficibussociantur, discrepare non debeant, nec professione, nec habitu.”’] h Authentic. Collat. ix. tit. vi. Novell. Constit. Justin. exxili. cap. 21. [Got- ting. 1797. p. 502. Ei 5& éxkAnota- otikoy ein 7d Tpayya, pndeniay Kowwvlay éxérwoay of moAiTiKol &pxovTes mpds THY To.avTny etéracw, GAN’ of doiwTaTot enl- okoTot Kata TOUS fepods Kavdvas TO mpa- matt mépas emiTieTwoar.| CHAP. XI. OF CHRIST’s CHURCH. 229 Now who were to be present with the bishop when he sat in judgment, and assist him, the fourth council of Carthage de- clareth in these words: “ Let the bishop determine no man’s cause without the presence of his clergy ; otherwise the sen- tence of the bishop shall be void, that is not confirmed with the presence of the clergy‘’ With the bishop sat no lay elders in judgment, but his own clergy; and those not all, but the graver and elder sort of them. The deacons and the rest of the clergy beneath their degree, might not sit with the priests, much less with the bishop. The council of Nice saith: “ The deacons may not sit in the company or assembly of priests*.” So that only clergymen and priests sat with the bishop in church and consistory, and their presence and advice was required, as we see by the council of Carthage, before the bishop might give judgment against any man. This course Gregory willeth the bishop of Panormus in Sicily to observe, as nearest to the canons, and freest from all challenge, when he convented any clergyman, not rashly to pronounce, but advisedly to deliberate with the wisest and eldest of his clergy, and then to proceed accordingly ; for priests and deacons the case is clear, the bishop alone might not deprive them. ‘The council of Hispalis saith: ‘‘ The bishop alone may give priests and deacons their honour ; but he can- not take it from them alone. ‘They may not be condemned by one, neither may they lose the privilege of their honour by the judgment of one ; but being presented to the judgment of a synod, let them be ruled and ordered as the canon pre- scribeth'.” Over the rest, the bishop alone might sit judge, without the assistance of other bishops; but not without the elders of his own church and clergy: for so the council of Carthage decreeth, and Gregory adviseth: “ If any priests or deacons be accused, let the bishop of the parties accused discuss their causes, taking to him a lawful number (six in a ‘ Concil. Carthag. iv. can. xxiii. [t. ii. col. 1202. “ Ut episcopus nullius causam audiat, absque presentia clericorum su- orum ; alioquin irrita erit sententia epi- scopi, nisi clericorum prasentia confir- metur.”’} k Concil. Niceni, can. xviii. [t. ii. col. 37. "AAAG pdt Kabijcba ev wécw rev mpecButTépwy ekeaTw Tots diakdvors* mapa kavova yap Kal mapa takw etl Td yivd— Hevor. | 1 Concil. Hispal. ii. can. vi. [“‘Episco- pus sacerdotibus ac ministris solus hono- rem dare potest, solus auferre non pot- est.””] 230 THE PERPETUAL GOVERNMENT CHAP. XI, priest’s, three in a deacon’s) of the bishops adjoining such as the defendants. shall require. The causes of the rest of the clergy, the bishop of the place alone shall hear and deter- mine™,” Lay elders, I trust, are excluded by this canon, from deciding or debating the causes of any priests, deacons, or other clergymen, and so are they by all the canons that were ever made in any council provincial or general, since the apostles’ times. Lastly, the canon law itself is produced for the name of lay elders. I might take just exception against the compiler of those decrees; his corruptions and oversights do pass the number of his leaves. Hierom’s name is twice abused by him, and twice alleged by you, without any regard whether those authorities be found in his works, or make to your pur- pose. The first is 16. guest. 1. §. ecelesia, which place is nowhere found in Hierom, though his book ad Rusticum be extant, prescribing the manner how a monk should order his life. Some of the words were patched out of his comment- aries upon Esay, and the rest touching monks added, which are not at all in Hierom ‘The second place, distinct. 95. ecce ego, is a lusty tale, not of Hierom’s, but of some other’s in his name; beginning with a forged inscription, and ending with a presumptuous untruth, and freighted in the middle with unsavoury railing. Hierom wrote indeed to Rusticus, a Frenchman, but as yet no clergyman ; that ever he wrote unto him after he was bishop of Narbon, neither do we read it in any of his works, neither is it likely; forsomuch as Leo, bishop of Rome, more than thirty years after Hierom’s death, wrote “ To Rusticus, bishop of Narbon".” And touch- ing the matter of which this counterfeit Hierom talketh ; Leo writing unto the bishops of France and Germany, con- victeth this prater of manifest falsehood ; for where this forged m Concil. African. can. xx. [t. ii. col. 1059. Edy 5€ mpecBurepor 7) didkovor ka- THYyopnI@EL, mporCev'yvumevou TOD voul- fou apiOuod TY ex THs TANTLaCovons To- mobeclas aipeTikay emickdtwy, ots of ka- THYopovmevot alTHTovTaL TOUT eaTLV, em’ ovouatt Tod mpecBuTépov ek, Kal TOD dia.- Kévou Tpiay atv TovTos avTbs 6 Yd.0s TaY KaTnyopovmevwr emlakoTros TUS aiTias avtav ekeTdoel, TOU avTodD TOY NMEpOV kal brepOéoewy Kal ekeTdoewy kal Tpore- Tay meTaty TaY KaTnyopolyTwY Kal KaT]- yopoumevwy témov pudarTomevav. Tay de Aouray KAnpikay Tas aitias Kal pdvos 6 éytémos emicxomos diayve kai TepaTwon.) nS. Leonis Magni Op. epist. xcii. xciv. [ep. ii. Ixxxii. p. 404. 603. Lut, Par. 1675. ‘“‘ Ad Rusticum Narbo- nensem episcopum.” | CHAP. XI. OF CHRIST’S CHURCH. 231 Hierom saith it was used in Rome, in Africa, in the East, in Spain, France, and Britain, and calleth them “ proud, envious, and most injurious” prelates that otherwise do; Leo, with a councilof bishops, affirmeth itwas not used, but where men were altogether ignorant of the ecclesiastical rules, and expressly forbiddeth it by a synodal consent, as contrary to the canons?®. Whosoever were the author of that sturdy epistle, he turneth your lay elders clean out of doors; for as he affirm- eth, that presbyters or elders were “ at first judges of the church’s affairs, and present at the bishops’ councils? ;’’ so he saith the same elders must ‘ preach in the church, bless and exhort the people, consecrate Christ at the altar, restore the communion, visit the sick, and finish all the sacraments of God 4.” I shall not need to put you in mind that here is no room for lay elders; the words be so plain, that if you but read them, I think you will quickly resign all the interest you have in them. Thus have we perused the proofs that are brought out of ancient fathers to uphold the lay elders; whether these be great inducements to enforce your lay eldership, I appeal to your own consciences. You have not so much as one circum- stance in any father to infer they were lay. The names of presbytert and seniores, which in English are elders or priests, you shew, whereof we never doubted ; but those names when they imply age, are common to all men that are stricken in years; when they note an office, they are proper to clergy- men. More than the doubtful signification of the word elders, 1 profess before him that seeth the secrets of all men’s hearts, I see no inforcement in any father yet produced. On the contrary, though it might suffice me to stand on the ne- gative, that no lay elders can be proved; yet because I seek o S. Leonis Mag. Ep. Ixxxviii. alias Ixxxvi. [t. ii. 632. “Spuria Epi- stola,” Vide “Index Epistolarum” in init. tom. i. “ Quod quidem non est mirum id precepisse viros ecclesiastice discipline ignaros, quod est canonice regule contrarium.” | p Corp. Jur. Canon. Gregor. xiii. Distine. xev. (Hale, 1747. t. ii. col. 278. “ Presbyteri ab initio, ut legi- mus, negotiorum judices esse mandati sunt, presbyteri interesse sacerdotum concilio.”’ | 4 Ibidem. [‘ Sed quia scriptum est ; ‘Presbyteri duplici honore honorentur, maxime qui laborant in verbo Domini,’ predicare eos decet, utile est benedicere, congruum confirmare, convenit reddere communionem, necesse est visitare in~ firmos, orare pro invalidis, atque omnia Dei sacramenta complere.”] 232 THE PERPETUAL GOVERNMENT CHAP. XI. not to distinguish words, but to search out the truth, I have proved by other places out of the same writers, that they had no such intent as you pretend; use your eyes and not your fancies, I am well content yourselves shall be judges. But the rest that remain, as Cyprian, Socrates, and Posi- donius, do most clearly speak of laymen.] Of laymen they speak indeed, for they speak of the whole people: but of your lay elders, they speak not a word. This short answer might serve for all the places that are behind, neither is there any cause to stand longer in discussing them, were it not that I seek rather to satisfy the objectors as brethren than to repel them as adversaries, for whose sake I will rip up the circum- stances. «¢ Agelius,” a Novatian bishop, “ready to die, imposed hands on Sisinnius to be bishop in his place, being one of the pres- byters that were under him. The people of the Novatians (misliking or) complaining of the fact, for that he rather laid not hands on one Marcian, by whose means the Novatians in the time of Valens, enjoyed quietness, Agelius willing to ease the people’s grief, laid hands also on Marcian. And when he was a little recovered, he entered into the church, and in his own person said; You have Marcian to succeed me, and after Marcian Sisinnius',” This is the true report of Socrates’ words ; and in these, what one letter for lay elders? Sisinnius was no layman; he was a clergyman long before this, as Socrates himself recordeths. As for the name of elders or presbyters, besides that in all the church stories it noteth an ecclesiastical function ; and laymen by the canons could not be made bishops, except they were first in orders; this very chapter is a manifest testimony, that none were promoted to bear that name, or have that place, but by imposition of t Socratis Hist. Eccl. lib. v. cap. 21. [Cantab. 1720. p. 289. "AyeMos TEe- AcuTav, XEeiporover eis Toy Témov € éavTou Zictvvioy emtaxorov" ds pea Birepos pev fv Tay br’ avT@ TaTTOMEVwY...... Tov 5 Aaov Tay Navatiavav peprbapevov Thy xeiporoviay, bre un paddov Mapkiaydy én’ edAaBelg eumpemovTa EXELpoTovnce, bv dy emt OvdAevtos ot Navatiavol & ara- paxot pewevnceray, 6 "AyéAuos Thy TOD Aaod mapapvihoacbar Av’manv BovAdpevos, emixeipotovel Toy Mapkiavdv. rad pixpdy patcas Tov vécov, mpdeiow eis Thy eKKAN- olay, Kad mporepaver ov BV EavTod cimav" Mapkiavoy pév pnow, exeTe per cue? pera de Mapkiaydy, Sictvviov. | s Socrat. lib. v. cap. to. [p. 272. Svorivas de Adyous mepl Tov Sdynaros ovK ixbwv, avayvéotny tm avT@ Srolvviov évoua, mpos Td BiadexOjvar mpocBar~ AeTo.] CHAP. XI. OF CHRIST'S CHURCH. 233 hands. I had occasion before to allege the words of Marcian, repenting that ever he laid his hands on Sabbatius and others, to make them priests, I will not now repeat them. But the people’s dislike made Agelius recall his fact.] Of all examples, this is one of the weakest and worst. The Noyatians were schismatics from the church of Christ, and no members of it; it skilleth not therefore whatsoever they or their bishop did. Next, it was but a point of policy in Agelius, to retain the liking of his followers ; for as they de- parted from the catholic church upon a conceit, so were they as like upon a spleen, to return thither again, and forsake the Noyatian bishops. Thirdly, he might justly fear, and so pre- vent a schism amongst his own, lest some adhering to Sisin- nius, and some to Marcian, his congregation should be divided, which was no rare thing in the elections of bishops. Lastly, if this example were worth the standing on; it is certain, that Agelius lying sick in his bed, made first Sisinnius bishop without the people’s consent ; and meaning to please the mul- titude, he did as much for Marcian ; and when he came to the church upon his recovery, he asked no consents for Sisin- nius; but told the people, that according to their desire Marcian should be next, and Sisinnius should expect till Marcian was dead. In all this proceeding, there is no one part answerable to the canons of the church, and as for lay elders, not so much as any suspicion of them. The people had always an interest in the choice of their bishop and elders, as appeareth in Posidonius by their pre- ferring St. Austin to be an elder.] I do not deny, but after the apostles and their followers were dead, in whose days the Holy Ghost named the most of the pastors and teachers ; the good will and liking of the people was greatly respected in the choice of their bishops; and when there wanted presby- ters and deacons needful for the church, the bishop of the place used to admonish and exhort the people, if they found any men amongst themselves meet for their good behaviour and towardness to serve in the church of Christ, to bring them forth or name them, that he might accordingly consider of them, whether by the canons they were capable of that honour. And when himself would prefer such as he knew to 234 THE PERPETUAL GOVERNMENT CHAP, XI. be sufficient for their learning, he proposed their names to the people, that their lives and conversations in time past might be remembered and examined, lest any suspected or infamed for notorious crimes, or otherwise prohibited by the canons of the church, might secretly creep to that degree. This am I far from refuting or impugning. I wish it rather with zeal to be enjoyed, and with care to be observed, that none might be taken to serve Christ in his church, but such as are unre- provable, and so well tried and reported of, that neither the people of God might be offended with their enormities, nor the church burdened with their indignities. But what is this to the lay presbytery ? Was Austin made a lay elder? or did the lay elders prefer him to the bishop to receive imposition of hands, or join with the bishop in laying hands on him? Can any of these things be thence so much as surmised ? View the place. When Valerius, bishop of Hippo, “‘ spake to the people of God, and exhorted (them) about the providing and ordering of a presbyter for the city, the necessity of the church so re- quiring ; the catholics already knowing the endeavour and learning of St. Austin, laid hands on him as he sat amongst the people, not fearing nor thinking what should follow; and holding him fast, brought him to the bishop to be ordered, as the manner was in such cases; all with one consent and de- sire, praying it to be done and finished, and earnestly follow- ing it with great zeal and outcriest. Valerius which ordered (or, imposed hands on) him, rejoiced and gave thanks to God that his prayers were heard, which he had often made, that God would send him such a man as might edify the church with the word of God, and with wholesome doctrine. And to the same presbyter he gave leave to preach in the church in his presence, and very often to expound the gospel ; indeed against the manner and custom of the churches of Africa ; esset astabat. Solebat autem laicus, ut nobis dicebat, ab eis tantum ecclesiis que non haberent episcopos suam absti- t Posidonius de Vita Augustini cap. iv. [t.i. August. op. col. 828. “ Qui cum flagitante ecclesiastica necessitate, de proyidendo et ordinando presbytero civitatis plebem Dei alloqueretur et ex- hortaretur, jam scientes catholici sancti Augustini propositum et doctrinam, manu injecta, quoniam et idem in po- pulo securus et ignarus quid futurum nere presentiam. Eum ergo tenuerunt, et ut in talibus consuetum est, episcopo ordinandum intulerunt, omnibus id uno consensu et desiderio fieri perficique pe- tentibus, magnoque studio et clamore flagitantibus.”’] CHAP. XI. OF CHRIST’S CHURCH. 235 whereupon some bishops were offended with him¥.” This is the whole narration of Posidonius, touching St. Austin’s presbytership, which was no lay function, as we see by the sequel, neither given him by any lay elders; but motioned and urged by all the people, and consummated by Valerius, that ordered him without the help or assistance of any other to join with him. Cyprian I reserved to the last, though in years he were first; because he is largest, as being alleged no less than six times; howbeit the number of allegations do not help forth the matter, but the truth and force of them is more to be re- garded. Of these six, there is one place of some importance ; the rest are soon answered. Cyprian writing to the presby- ters and deacons of Carthage, where he was bishop, saith ; “To that which Donatus, Novatus, and Curdius our com- presbyters wrote unto us, I alone could answer nothing, for- somuch as I have resolved with myself even from my first entrance into the bishopric, without your counsel and the consent of the people, to do nothing upon my private opinion*.” If the presbyters to whom Cyprian wrote, had been lay elders, it were somewhat to the purpose ; but Cyprian never heard of any such. They were clergymen to whom he wrote, and clergymen of whom he spake: they sat with him in the church, with them he treated in common of the church affairs, their counsel and advice he used in all things. This, if you read Cyprian, cannot be strange unto you; if you peruse but the places which yourselves have quoted, you will confess it. Writing to the whole church of Carthage of one Numi- dicus, that in persecution was scorched with fire, overwhelmed with stones, and left for dead amongst many that were slain ; u Ibidem cap. 5. [“‘ Sanctus vero Vale- predicandi ac frequentissime tractandi, rius ordinator ejus [ut erat vir piissi- mus et Deum timens,| exultabat, et Deo gratias agebat, suas exauditas a Domino fuisse preces, quas se frequen- tissime fudisse narrabat: scilicet ut sibi divinitus homo concederetur talis, qui posset verbo Dei et doctrina salubri ec- clesiam Dei edificare: [cui rei se homo natura Gracus, minusque Latina lingua et literis instructus, minus utilem per- videbat.] Et eidem presbytero potestatem dedit coram se in ecclesia evangelium contra usum quidem et consuetudinem Aphricanarum ecclesiarum. Unde etiam ei nonnulli episcopi detrahebant.” | x Cyprian. lib. iii. ep. 10. [ep. xiv. p- 33. Oxon. 1682. ‘Ad id quod scripserunt mihi compresbyteri nostri Donatus et Fortunatus, Novatus et Gordius, solus rescribere nil potui, quando a primordio episcopatus mei statuerim nihil sine consilio vestro, et sine consensu plebis, mea privatim sen- tentia gerere.”’] 236 THE PERPETUAL GOVERNMENT CHAP. XI. and yet after found half alive by his daughter, and recovered ; Cyprian saith: ‘‘ Know ye, brethren, yourselves to be admo- nished and instructed by this favour of God, that Numi- dicus the presbyter should be adjoined to the number of the presbyters of Carthage, and sit with us amongst the clergy, (for this, as we see, was the cause of preserving him,) that the Lord might add him to our clergy, and adorn with glorious priests the perished honour of some of our presbyters’.” The presbyters or elders then of Carthage, were the clergy, that sat with the bishop ; and with him consulted of matters con- cerning the good of the church. To Lucius bishop of Rome, he saith ; “‘ The Lord (by persecution) shewed which was his church, who was his bishop; who were presbyters joined with the bishop in priestly honour, and which the true people of Christ.” And again: “To the presbyters and deacons there wanted not the vigour of priesthood, to compress those that bemg unmindful of discipline, and rashly running on, began to communicate with such as were fallen (in persecu- tion)”. These presbyters and elders were ovpBovdor kal ovv- edpeural, “ counsellors and coassessors to the bishop,” as Igna- tius remembereth ; they “ruled the church in common,” as Hierom avoucheth ; and “ without their counsel was nothing done in the church,”’ as Ambrose asserteth; and they had even “the honour and vigour of priesthood,” as Cyprian wit- nesseth. Of these speaketh Cyprian in every epistle ; of lay elders no syllable can be found in all his writings. These elders be as rare as the other be rife; the one every where, the other nowhere to be proved or pretended. If the people must consent before any thing may be done, why not also the lay elders?] Nay, if the people’s assent must be sought to every thing, what needed lay elders? y Cyprian. lib. iv. ep. 10. [ep. 40. ed. Oxon. “ Ut Numidicus presbyter ascri- batur presbyterorum Carthaginiensium numero, et nobiscum sedeat in clero, Sado oDODD¢ ut eum clero nostro Do- minus adjungeret, et desolatam per lapsum quorundam presbyterii nostri copiam, gloriosis sacerdotibus ador- naret.””] z Cyprian. lib. iii. ep. 1. [ep. 61. ed. Oxon. ‘Ut ad confundendos hereticos et retundendos ostenderet Dominus que esset ecclesia, quis episcopus ejus unus, divina ordinatione delectus ; qui cum episcopo presbyteri sacerdotali ho- nore conjuncti, quis adunatus et verus Christi populus Dominici gregis cari- tate connexus.”’] a Cyprian. lib. iii. ep. 5. [ep. 20. ed. Oxon. “Item presbyteris et diaconis non defuit sacerdotii vigor ut quidam minus discipline memores et temeraria festinatione precipites, qui cum lapsis communicare jam cceperunt, comprime- rentur, intercedentibus nobis.’’] CHAP. XI. OF CHRIST’S CHURCH. 237 Where the whole multitude should be asked, why do you take a part to exclude the rest? Lay elders are not the people, but part thereof; all, both old and young, are comprised in that name ; and yet Cyprian maketh this rule of consulting the people in every thing, neither general for others, nor ne- cessary for himself. He doth not say that he and others by God’s law were bound to do nothing without the people ; but that he from the beginning determined in all things to take the counsel of the presbyters, and consent of the people. And why? he was vehemently impugned from his first ingress to the bishopric, all occasions were sought to draw the people from him; many advantages by reason of his absence from the place in time of persecution, were taken against him, to disgrace him and cross him in all his doings. To strengthen himself, and retain the love of his clergy and people towards him ; what better way could he take, than in all his enter- prises to depend on the counsel of the clergy, and consent of the laity? for by that means he stood assured, that neither schism could arise, nor faction prevail against him. You ask where I find that I say? Even in Cyprian himself, and that not once or twice. ‘“ That I could not come to you before Easter, the malice and perfidiousness of some of the presbyters hath brought to pass, whiles mindful of their con- spiracy, and retaining their former venom against my being bishop, yea rather against your suffrages (and election), they begin afresh their ancient manner of impugning us, and renew again their sacrilegious devices, with their wonted lying in wait for us. Against our counsel they rebel, and all priestly authority and power is destroyed by their factious conspiracies. Is it not sufficient, that I have now been two years banished from your presence, and separated from your sight? that tears fall night and day from me, because my luck was not as yet to salute you or embrace you, whom you made (bishop) with so great love and zeal? A greater grief oppresseth my languishing mind, that in so great a distress and need, I cannot myself come unto you, whiles I beware, lest at our coming, through the threats and secret practices of perfidious persons, a greater tumult rise among you.” » Cyprian. lib. i. ep.8. [ep. 43. p. 81. presbyterorum malignitas et perfidia ed. Oxon. “ Hoc enim quorundam perfecit, ne ad vos ante diem pasche 238 THE PERPETUAL GOVERNMENT CHAP. XI. His epistle to Cornelius largely rehearseth and lamenteth their erecting another bishop after him, their maintaining a faction against him, their rejecting his letters, and despising his threats, their perverting and enticing to take part with them as many as they could, with sundry other practices and conspiracies too long to recite. ‘“ We,” saith he, “in the very time of persecution wrote our letters, but we were not regarded ; after often consulting, we not only with our con- sent, but with our commination decreed, that our brethren should shew themselves penitent, and no man hastily give peace to such as did not penitence ; (yet) they sacrilegious against God, carried headlong with a wicked rage against the priests of God, forsaking the church, and lifting up parricidal arms against the church, do all they can (to accomplish their intent with a devilish malice) that God’s mercy should not cure in his church such as are wounded®.” And again: « What danger is not to be feared when some of the presby- ters neither remembering their place, neither thinking there is a bishop over them, with the reproach and contempt of the chief, challenge the whole unto them? The disgraces of my office I can dissemble and bear, as I always have. But now is no time to dissemble, when our brethren are deceived by some of you, which seek to be plausible without regard of re- storing them to the health (of their souls) *.” What marvel if venire licuisset: dum conjurationis suz memores, et antiqua illa contra episco- patum meum, imo contra suffragium vestrum et Dei judicium venena reti- nentes, instaurant veterem contra nos impugnationem suam, et sacrilegas ma- chinationes insidiis solitis denuo revo- cant. Eadem nunc ratio, ut........ contra hoc consilium nostrum rebel- letur, et omnis sacerdotalis auctoritas et potestas factiosis conspirationibus de- Struatuncrr tie Non suffecerat exi- lium jam biennii, et a vultibus atque ab oculis vestris lugubris separatio, dolor jugis et gemitus, qui me solum sine vobis continua lamentatione discruciat: lacryme diebus ac noctibus profluentes, quod sacerdoti, quem tanto amore et ardore fecistis, nec dum vos salutare, et nec dum complexibus vestris inherere contingat. Accessit hic tabescenti ani- mo nostro dolor major, quod in tanta sollicitudine ac necessitate excurrere ad Vos ipse non possum, dum per minas et per insidias perfidorum cavemus, ne ad- venientibus nobis tumultus illic major oriatur.”’] ¢ Cyprian. lib. i. ep. 3. [ep. 59. p. 134. ed. Oxon. ‘Nos in ipso persecu- tionis tempore de hoc ipso literas misi- mus, nec auditi sumus. Concilio fre- quenter acto, non consensione tantum nostra, sed et comminatione decrevimus, ut pcenitentiam fratres agerent, ut poe- nitentiam non agentibus nemo temere pacem daret : et illi contra Deum sacri- legi, contra sacerdotes Dei impio furore temerarii de ecclesia recedentes et con- tra ecclesiam parricidalia arma tollentes, elaborant (ut opus suum diaboli ma- litia consumment, ne vulneratos divina clementia in ecclesia sua curet.”’} d Cyprian. lib. iii. ep. 14. [ep. 16. p- 36. ed. Oxon. “Quod enim non pe- riculum metuere debemus de offensa Domini; quando aliqui de presbyteris, CHAP. XI. OF CHRIST’S CHURCH. 239 Cyprian thus besieged, thus impugned, and banished from his church and charge, did not only purpose and profess to do nothing without the full consent of the clergy and people ; but persisted in that course, which he saw to be safest for himself, and surest against his maligners, to decrease their number and defeat their expectance ? But whether he were bound by God’s law so to do, and all others tied to the same rule, that is the greatest part of this doubt. If it were but a private moderation and provision for his own security, no man is obliged by his example to do the like. If it be a general form of governing the church prescribed by the Holy Ghost; then neither might Cyprian, nor any man else swerve from that direction, without transgressing the will and word of God; then all councils both provincial and general, that assembled and concluded in the primitive church without the liking and agreement of the people, did wilfully break the commandment of the living God, and all Christian princes, that in former ages by their laws and edicts intermeddled with matters of the church without the knowledge and con- sent of their subjects, presumed without warrant, and offered open wrong to the kingdom of Christ; yea, Cyprian himself was the first that cashiered his own confession, and when cause so required, yea, sometimes without cause, excluded and overruled the people’s just desires. One example may serve for the present; your own allega- tions will afterward more at large evince as much. “ With much ado persuade I the people, yea, rather extort from them to suffer such to be admitted ; and the grief of the brethren is the juster, for that one or two being by my facility received, (the people striving against it, and contradicting it,) waxed worse than they were before*.” Cyprian admitted some to nec evangelii, nec loci sui memores, sed neque futurum Domini judicium, neque nunc sibi prepositum episcopum cogi- tantes, quod nunquam omnino sub an- tecessoribus factum est, cum contumelia decipiatur fraternitas nostra a quibus- dam vestrum qui dum sine ratione resti- tuende salutis plausibiles esse cupiunt, magis lapsis obsunt.’”] e Cyprian. lib. i. epist. 3. [ep. 59. p. 137. ed. Oxon. “ Vix plebi persuadeo, imo extorqueo, ut tales patiantur ad- mitti ; et justior factus est fraternitatis dolor, ex eo quod unus atque alius, obnitente plebe et contradicente, mea tamen facilitate suscepti, pejores exti- terunt quam prius fuerant; nec fidem penitentie servare potuerunt, quia nec cum vera peenitentia venerant.” | 240 THE PERPETUAL GOVERNMENT CHAP. XI. the church after repentance, when the people withstood it and gainsaid it, and were justly grieved with his overmuch remissness. Wherein Cyprian did not violate the duty which he ought to God, nor tyrannize in the church with the contempt of his brethren; but relented from his purpose to do nothing without the people’s consent, for reasons then moving him, or of his own inclination leading him to hope their amendment, that were thus admitted with favour and facility to the church of God. See whether your own examples do not prove as much. The first place you allege is this: ‘* In ordering of clerks, most dear brethren, our manner is to consult you first, and to weigh the behaviour and deserts of every one with common advice‘.”” This use notwithstanding, where just occasion served, he ordered clerks without their consents; and so much is expressed in the very next words: “ But the witness of men must not be expected, when God’s approbation is pre- cedentg.” The conclusion is, that where one Aurelius, a youth, had twice in stocks and torments professed Christ, Cyprian and his colleagues that were present with him (for he was not then at Carthage) had made the said Aurelius, though young in years, a reader in the church; and so much he signifieth by his letters to the presbyters, deacons, and people of Carthage; not doubting but they would embrace him, though they gave no consent to his ordermg. “ He deserved a further degree of clerical ordination, but in the mean time it hath pleased us he should begin with the office of a reader. Know you therefore, most beloved brethren, that I and my colleagues which were here with me, have ordered him (a reader), which I know you will gladly accept, and wish many such to be ordered in our church.” Cyprian f Cyprian. lib. ii. ep. 5. [ep. 38. p- 74. ed. Oxon. “In ordinandis clericis, fratres charissimi, solemus vos ante con- sulere, et mores ac merita singulorum communi consilio ponderare.”’} g Cyprian. lib. ii. ep. v. [ep. 38. p. 74. ed. Oxon. “Sed expectanda non sunt testimonia humana cum precedant divina suffragia.” h Ibid. “ Merebatur talis, clerice ordinationis ulteriores gradus et incre- menta majora, non de annis suis sed de meritis estimandus ; sed interim placuit ut ab officio lectionis incipiat.. ... Hune igitur, fratres dilectissimi, a me et a collegis qui presentes aderant, ordina- tum sciatis; quod vos scio et libenter amplecti, et optare tales in ecclesia nostra quam plurimos ordinari.”’} CHAP. XI. OF CHRIST’S CHURCH. 941 was absent from his own church, by reason of persecution then raging ; and without the consent either of his clergy or people, he did order Aurelius, and sent him with letters to be received as a reader in the church of Carthage. The like he did for Optatus, Saturus, Celerinus, and Numidicus, as your own authorities do witness: for as by them you prove Cyprian was wont to take the good report and testimony of the people concerning such as should be admitted to the clergy, and with common advice to examine their worthiness; so by the selfsame places I shew that Cyprian brake that custom when he saw time and cause require; and without the consent of his people or clergy, ordered such as he found to be meet for that calling. Whereby we collect that the consent of the people and clergy is no essential point in ordering ministers, without the which they may not be called; but a very Christian and commendable course to keep off all notorious and enormous persons from that function; and the surest way to save the bishop from communicating with other men’s sins, whiles he trusted not his own judgment or knowledge ; but used the eyes, ears, and consciences of the whole church, for the better view, search, and trial of their integrity, gravity, and industry, to whom the flock of Christ was to be committed. This which I say will appear to be true, even by your own authorities. “« Because many of the clergy of Carthage were wanting ; and those few that remained did scant suffice for the daily work of the ministry,” for which cause it was requisite to have more ; “ Know you,” saith Cyprian, writing to the pres- byters and deacons of his church, “ that I have made Saturus a reader, and Optatus a subdeacon, whom a good while since by common advice we appointed to be next placed in the clergy. I have then in your absence done no new thing; but that which long ago took a beginning with all our advices, upon urgent necessity I have finished'.” In the like case _ i Cyprian. lib. iii. ep. 22. [ep. 29. p. 55. ed. Oxon. “ Et quoniam oportuit me per clericos scribere: scio autem nostros plurimos absentes esse, paucos vero qui illic sunt, vix ad ministerium quotidiani operis sufficere, necesse fuit novos aliquos constituere qui mitteren- BILSON. tur: Fecisse me autem seiatis lectorem Saturnm, et hypodiaconum Optatum confessorem ; quos jam pridem communi consilio, clero proximos feceramus ; quando aut Saturo die pasche semel at- que iterum lectionem dedimus ; aut mo- do cum presbyteris doctioribus lectores R 242 THE PERPETUAL GOVERNMENT CHAP. XI. writing to the presbyters, deacons, and whole people of Carthage, he saith of Czlerinus, that openly professed Christ, and valiantly endured the rage and fury of the heathen per- secutors; “‘ Exult and rejoice with us at the reading of our letters, by which I and my colleagues which were present signify unto you, that Celerimus our brother is received into our clergy, not by the voices of men but by God’s acceptance ; because it was neither lawful nor seemly, that he should be without ecclesiastical honour, whom the Lord so honoured with the excellency of (his) heavenly glory. He and Aurelius were appointed for a time to be readers ; but now know you that we have assigned unto them the honour of the presbytery, and to have the same allowance with the presbyters, and to sit with us, when they come to ripe and perfect years*.” Of Numidicus we spake before, why he “ was taken”? by Cyprian ‘into the number of the presbyters of Carthage ;” and that without the consent or knowledge of the people or clergy. I suppose it to be clear by these examples (which are your own) that as Cyprian for his discharge did take the liking and advice of the clergy and people, for the better examining of their lives and behaviours, that were to serve in the church of Christ ; so when he found such as in his conscience he knew to be fit and worthy, he and other bishops, his colleagues, imposed hands on them, without expecting the assent or agreement of the people or presbyters of Carthage, where he was bishop. These be the fathers which yourselves picked out to muster before her majesty’s presence, as pregnant witnesses for the lay presbytery ; and these, if you suffer them to tell on their diligenter probaremus,Optatum inter lec- tores doctorem audientium constituimus. Nihil ergo a me absentibus vobis factum est ; sed quod jam pridem communi con- silio omnium nostrum cceperat, necessi- tate urgente, promotum est.”’] k Cyprian. lib. iv. ep. 5. [ep. 39. p- 76. ed. Oxon. “‘ Exultate itaque et gaudete nobiscum lectis literis nostris, quibus ego et college mei, qui presentes aderant, referimus ad vos Celerinum fratrem nostrum, virtutibus pariter et moribus gloriosum, clero nostro non humana suffragatione, sed divina digna- tione conjunctum.......... 3 quia nec fas fuerat nec decebait sine honore ec- clesiastico esse quem sic Dominus hono- ravit celestis glorie dignitate......... Jungendus in lectione Aurelio fuerat,. . ....- hos lectores constitutos sciatis:.. . . .. Ceterum presbyterii honorem desig- nasse nos illis jam sciatis, ut et sportulis iisdem cum presbyteris honorentur, et divisiones mensurnas equatis quantita- tibus partiantur, sessuri nobiscum pro- vectis et corroboratis animis suis.’’] CHAP. XI. OF CHRIST’S CHURCH. 943 tales, most clearly refute your lay elders. Other places I know are alleged, or rather abused, to the same purpose ; but the mistaking of them is so palpable, that children will not be deceived with them. For what if the word presbyter in Greek signify an aged man, as well as a priest; hath it any sound or show of reason, where the councils and fathers use the word presbyteri, you should straight enforce they were lay elders? ‘To innovate the discipline received and established ever since the apostles’ times, you should have better grounds than these ; you will otherwise hardly discharge your credits before men, howsoever you will your consciences before God. For my part, though I compare not with their gifts which first began, and now maintain this device; yet by perusing their proofs I find that the prejudice of their own opinion rather inclineth them to this conceit, than the weight either of scriptures or fathers. For were they not over-willing to embrace this fancy, where there is one place for them to stumble at the ambiguity of the word, there are an hundred fair and plain testimonies to recall them, and direct them to the ancient and true discipline of Christ’s church. So that in this question (whether there were any lay elders to govern the primitive church) no diligent or indifferent examiner of the fathers can long err; the case is so clear, that unless we affect rather our wills than the truth, we cannot be led away. The sum of all that is said touching lay elders resteth in three points ; which I wish the learned advisedly to consider, and the rest carefully toremember. First, it cannot be proved, either by scriptures or fathers, that in the apostles’ times or after, any lay elders were part of the presbytery, or that any such were authorized or acknowledged to be governors in the church of Christ. Secondly, if there were such censors of manners appointed by the whole church to remove the unruly, and banish them from the fellowship and company of the faithful, lest their offensive behaviour should be a shame and slander to the gospel; yet no text nor title can be shewed in scripture, council, or father, that they governed the power of the keys, imposition of hands, or any other ecclesiastical duty, which concerned the dispensation of the word and sacraments. In those things they were to obey, and not to rule their pas- R 2 244. THE PERPETUAL GOVERNMENT CHAP. XI. tors. Thirdly, though the oversight and restraint of evil dis- posed and disordered pastors were then committed to such elders for want of believing magistrates to take care thereof ; yet since by the law of God the government of such causes, as well as of civil affairs, belongeth to Christian princes, and they have straighter charge, higher power, and better means to repress such disorders, and reform such abuses in pastors and others; whatsoever pretence may be made for lay elders and governors in time of persecution, they must utterly cease and give place where the magistrate receiveth the faith, and upholdeth the church. His power not only includeth, but excludeth theirs ; since they be governors by consent of private men ; and the magistrate hath his power and sword delivered him immediately from God; to which all men, pastors, lay elders, and whosoever must be subject not only for fear of vengeance, but for regard of God’s ordinance. As for the Jewish synedrion, to which some men fly for help, it cannot be (as I have touched before) either rule or refuge for the lay presbytery. God erected that as the platform of the Jews’ commonwealth, and made their elders civil magistrates to execute the judicial part of Moses’ law, as well without as under the king. And therefore as they might not alter it, so we must not urge it in Christian kingdoms ; it contradicteth the truth and freedom of the gospel, to tie all Christian com- monwealths to the pattern of Moses’ policy ; yea, that position, if it be stiffly stood to, maimeth all monarchies, and reduceth them to popular, or at least to synedrical regiments; the con- sequents whereof are so desperate and dangerous to all Christendom, that I trust of yourselves you will forbear, and, if need be, disclaim that assertion. It is agreed on both sides there was a presbytery in every church ; but those you say were clergymen.] Not in every church, but in every city, there were presbyters assisting and aiding the bishop, and those were clergymen. ‘the churches in villages and country towns, had neither bishop nor presby- tery ; but were subject to the bishop of that city within whose precincts the villages were ; and had a presbyter or priest ordained by the bishop, or sent from the bishop to teach them, and yield them divine service and sacraments. And CHAP, XI, OF CHRIST’S CHURCH. 24.5 where the bishops of the cities were content to ease their own travail, and supply their absence or sickness, that in certain country towns bishops should be appointed, whom they called xopemtoxdmous, those country bishops were so restrained by the canons!, that without special leave of the bishop of the city, to which they were subject, they might execute no part of episcopal power and preeminence, and in short space after were abolished for presumption™ and intrusion upon the bishop’s office ; since which time every city and diocese ad- joining, had but one bishop. The council of Sardica for the west, disliked and prohibited the making of bishops in vil- lages and small cities. ‘‘ None must be permitted to ordain a bishop either in a village or small city, where one presbyter will suffice.” The council of Laodicea did the like for the east. ‘‘ None must place bishops in towns and villages, and those that are already placed, must do nothing without the consent of the bishop of the city®.” As then there were no bishops but in cities; so was there no presbytery to attend and assist the bishop, but in the same place where the bishop had his chief charge and church. And therefore your urging of presbyteries in every parish and village, is a thing utterly dissonant from the regiment of the primitive church, 1 Concil. Ancyran. can. xiii. [t. i. col. 1461. Xwpemixdmovs ph eteivar mpeaButépovs 7) diaxdvous xelpotoveiy, BAAG wnde mpecButepovs mdAcws, Xwpls Tov emitpamjvat bd TOU emioKdmov peTa Ypompdtwv, ev érépa mapokla. | Conc. Neocesariens. can. xiii. [t. i. col. 1483. ’Emixdpior mpeoBitepa ev TP Kuplakg@ THS TWOAEWS TMpoaepe ov Su- vdvTa, mapdvtos éemokdmov 7) mpeaBu- Tépwyv TéAEws, OTE py UpTov Siddva ev €UXH, ovd— ToThpiov. "Edy 5€ ama@or, xa) els EvXIV KANO pdovos, Sibworr. | Concil. Antiocheni can. x. [t. ii. col. 565. Tovs ev tats Kéuais, 2 rais xGpais, 7) Tovs Kadoupevous ywpemiokd- mous, et ka xeipobectay eley emiockdrwv ciAnpéres, Coke TH ayia avvddm cidévas 7% EauT@y wérpa, Kad dioikeiy Tas sitro- Ketmevas avrois exkAnolas, kal TH ToUTwY Gpkeiobat ppovridi cad kndeyovia Kabiorav kal avayveéoras, Kal imodiakdvous, Kal epopkisTas, Kal tH TovTwY apKeic bau mpoaywynh* hte mpecBitepov, unre did- KoVoY XELpoTovEly TOAUGY, dixa TOU ev TH méAct emtokdmov, 7) vrdKewTa avTds TE kal 7 xépa. ei D€ TOAUHOELE TIS Tapa- Biya Ta dpicevta, KaPapetoba adTdy kal js meTexet TYuns. Xwpenloxomoy dé ylvecOa imd Tod THs TéAEwS, 1 HTOKELTAL, éemiokdrrou. | ™ Leonis epist. Ixxxvi. [Lutet. Par. 1675. t. ii. 632. “ Ergone ultra talis a vobis licentia usurpetur, communi sen- tentia statuendum oportuit, scientes, quia sicut chorepiscopo, vel presbytero illicita consecratio est altaris, ita et con- stitutio.””] ® Concilii Sardicens. can. vi. [t. ii. 632. My ekeivas 5& amA@s KabiorGy eni- oKoToy ev Kaun Twi 2 Bpaxela méAcL, H Twi Kad eis pdvos mpecBuTepos erapxel. | © Concil. Laodicen. can. Ivii. [t. i. col. 1506. “Ort ov Set ey Tals Kdums Kal ev Tais xa@pas Kabloracba emickdrous, TOUS mevToL On mpoKatacTabevras undev mparrew tvev yvouns TOU emioKdmoV TOU ev TH moAct. | 246 THE PERPETUAL GOVERNMENT CHAP. XI, In each populous city there was a bishop to govern the people committed to his charge; and a presbytery, that is a number of priests to help the bishop in all sacred actions, and advise him in all judicial and ecclesiastical proceedings ; and these are called “the priests of the city?,” by the ancient councils of Ancyra and Neocesaria4. The villages and country towns, as they were converted to the faith, and by reason of the number that believed, needed a minister of the word and sacraments, to be a resident amongst them, and were able and willing to maintain one; so repaired they to the bishop of the city next to them, and desired of him a fit man to serve their necessities, and became subject both the people and priest to that bishop, who first gained them to Christ, or who first erected and ordered their churches, By which means each bishop had not only his principal church and chair in that city where he was pastor, which the ancient councils and stories call rapouxia, but had the care and oversight of the towns and villages round about that city, which they call d:ocKnous : for mapoixta doth not import a country parish, as our age abuseth the word; and whereon some unwisely have collected that every such parish had and should have a bishop, but the greatest cities with their suburbs, and the chiefest churches, in the world were so termed, as appeareth by Eusebius" calling Alexandria, Corinth, Jerusalem, Ephesus, Lyons, Carthage, Antioch, and such other famous cities and churches, by the name of 7wapouxias : the like is extant in the same writer, lib. 4, cap. 1, 4, 5-15. 19. 23. lib. 5: cap. 22. 23°27. lib, 6. cape. and lib. 7. cap. 28, and in many other places. And so much the very composition of the words importeth ; wapo.xéa containing not only the citizens, but all such borderers and strangers as dwelt near and repaired to any chief church or city; and dvoiknots comprising all the villages and churches that were dispersed in divers places, but under the regiment of one bishop. Jerome sheweth that in his time and long before, not only a city, but also a province or region belonged to each bishop : p Added L,: “ non ignoto nomine.” r Euseb. lib. iii. cap. 21. 4. 11. 31. q [Vid. n.1, p. 245,] lib. v. 5. lib. vii. 3. 28. CHAP. XI. OF CHRIST’S CHUKCH. 247 in which though presbyters and deacons baptized with his leave, yet he always imposed hands and examined and con- firmed their baptism. “ You, in admitting a layman (to repentance) save one soul by receiving (him) ; I, in receiving a bishop join to the church, I say not the people of one city, but the whole province (or diocese) which is under him™.” Then bishops had not only the people of one city, but of one province or country committed to their charge and subject unto them, and their dioceses did reach even to far towns and villages where presbyters and deacons had cure of souls under them, as Jerome elsewhere remembereth. “I deny not,” saith Jerome, “ but this is the custom of the churches, that the bishop shall go even to those, that afar off in lesser towns were baptized by priests and deacons, and impose hands to invocate the Holy Ghost on them*.” But this imposition of hands on parties baptized, Jerome saith was reserved to the bishop rather for the honour of his priesthood, than for neces- sity of their salvation. ‘“ Otherwise, if the Holy Ghost come only at the bishop’s prayers ; their case,” saith he, “ were la- mentable, that being baptized by priests and deacons in vil- lages, castles and places far distant, die before the bishop can visit them t.”” No bishop might order or confirm but in his own diocese ; to do any such thing in another man’s diocese, was no custom of the church, but repugnant to all the canons of the church. There belonged therefore to the bishops, not only the cities where their chief churches were, but also vil- lages, towns, castles, and remote places in which priests and deacons discharged divine service and sacraments ; and those places the bishop (under whom they were) did at certain times visit, to examine the faith of the baptized, and the manner of their baptism, lest to churches and chapels far rr Hieron. advers. Luciferianos. [t. ii. p- 136. “ Tu in eo quod recipis laicum unam animam recipiendo salvas; et ego in recipiendo episcopum, non dicam unius civitatis populos, sed universam cui preest provinciam ecclesiz socio.”’] 8 Hieron. advers. Luciferianos. [t. ii. p- 139. ‘* Non abnuo hanc esse ec- clesiarum consuetudinem, ut ad eos, qui longe in minoribus urbibus per presby- teros et diaconos baptizati sunt, episco- pus ad invocationem Spiritus sancti manum impositurus excurrat.”’] t Ibidem. [‘* Alioqui, si ad episcopi tantum imprecationem Spiritus sanctus defluit, lugendi sunt, qui in vicnlis, aut in castellis aut in remotioribus locis per presbyteros et diaconos baptizati, ante dormierunt, quam ab episcopis in- viserentur.’’] 248 THE PERPETUAL GOVERNMENT CHAP. Xf. distant, heresy might have the easier access by the bishop’s ab- sence. Clergymen then there were in every diocese, that minis- tered the word and sacraments in villages and smaller towns ; but none were of the presbytery that assisted and advised the bishop in ecclesiastical causes, save only the clergy and priests of that city, where the bishop had his church and seat. The rural bishops (for such you confess there were) had they no presbyteries to assist them in ecclesiastical actions and censures?] They needed none ; for they were bishops in word, but not in deed; they enjoyed the name, not the power and preeminence of bishops ; but were in all things restrained as other priests were, and subjected to the bishop of the city, in whose circuit they were. The council of Antioch saith of them: “ Those that are in towns and villages, called rural bishops, though they have received imposition of hands, as bishops; yet it seemeth good to this sacred synod, they should acknowledge their (degree, or) measure, and content themselves with the care of their own churches, and not to presume to impose hands on a priest or deacon without the bishop of the city, to which both himself and his charge are subject".” The council of Laodicea commanded the rural bishops, “ to do nothing without the liking of the bishop of the city *.”” So that they were in all things ruled and governed by the bishops of their cities under whom they were, and not directed by any presbyters of their own. If it seem strange to any, that the ancient councils should endure the name and title of a bishop to be given, to whom the power and office of a bishop was not given, he must con- sider for what causes they first permitted rural bishops to be made. The one was, to supply the wants that often happen in the absence or sickness of the bishop. In which cases being but vicegerents in some things, there was no reason they should have the same power and prerogative the right bishops had, without their leave or liking. For that had been to erect another bishop in the same diocese besides, and against the true bishop; and not to place a substitute under ["See note |, p. 245, par. 3. “ Concil. [x See note ©, p. 245.] Antiocheni,” &c.] CHAP. XI. OF CHRIST’S CHURCH 949 him. The next cause was, to content such as were bishops amongst schismatics, who would rather persist in their fac- tions, than return to the catholic church with the loss of that honour and calling they had before. And therefore to such the bishop of the city might either allow the name and title of bishops, if it so pleased him, or else appoint them the places and charges of rural bishops. And so the council of Nice decreed: “ If any of the Novatians will return to the catholic church either in village or city where there is already a bishop, or priest of the catholic church; it is clear that the bishop of the church shall have the authority and dignity of the episcopal function ; and he that was reputed a bishop amongst the Novatians, shall retain the honour of a priest, unless it please the bishop (of the church) to impart with him the honour of that title. If he like not so to do, let some place of a rural bishop or priest be provided for him, that he may seem to continue in the clergy, and yet not be two bishops in one city.” Touching presbyteries then, though they were needful for greater cities, where they might well be maintained; yet in villages and smaller towns, there was neither use of them, nor provision for them, by reason the country churches were small and could not find many; and the parties that lived in such places were subjected to the bishop of the diocese, and in all things directed by him. The city of Rome at the first had under one bishop “ forty-six priests, seven deacons, seven subdeacons, forty-two acolytes ; exorcists, readers, and sextons, fifty-two ;” (in the whole one hundred and fifty-five ;) “all found through the goodness and grace of God2,” at the charges of y Concil. Nic. can. viii. [t. il. col. 33. z Euseb. Ecel. Hist. lib. vi. cap. 43. Ei 5¢ tod THs KaOoALKAS exKAnolas ém- oxérov 2 mpecButépov bvtos, mpowép- xovtal ties mpddndov, ws 6 wey emi- okoTos THs eKKAnolas cket TH Aklwua TOU éemakémov" 6 5€ dvouaCéucvos mapa Tots Acyouevois Kabapois erlakomos, Thy TOD Z 0 SR mpeaButepov Tidy eker TAY EL UH apa doKoln TH emandme THS TiLAS TOU Ovdua- Setar Tos avToyv peTéexew* ei 5€ TOUTO ai’Tw wh apéoKot, emwonoe témov 2 xXwpe- mokdrou 7) mpeaButepou, irep Tov ev TE o ~ >. 7, A a~ KANp@ bAws BoKeiv elvat, va wh ev TH more bU0 emlakorot aot.) [p. 198. Paris. 1678. ‘Oo exduentns ouy Tov evaryyAlov ovK ATlaTaTO eva eml- okoTOV dety eivar ev Kaborucy exkAnola ev 7 ovK ayy den mas yap; mpeaBurépous elvat Tec oapdKovTa €&. Siaxdvous émrd. brodiaxdvous émta, akoAovbous Sto Kab TecoapakoyTa. eopmaras bt Kal dva- yaoras Gua muAwpois dt0 Kal mevTh- KovTa. Xhpas avy GAtBouévots, irtp Tas xiAlas mevtakoclas* ovs méytas 7 Tov deaomdtov xapis Kal piravOpwria d1a- Tpepel. | 250 THE PERPETUAL GOVERNMENT CHAP. XI. the church there, besides one thousand five hundred widows and afflicted persons in like sort sustained by the oblations of the people. The number of priests so mereased afterward, that Jerome saith of them: “ The scarcity of deacons maketh them to be more esteemed, the multitude of priests causeth them to be less regarded*.’’ In Constantinople the number of the clergy was grown so great, that the church was not able to maintain them ; and therefore the emperor by his laws was forced to limit how many there should be of every degree ; and so he appointed sixty priests, one hundred deacons, ninety subdeacons, one hundred and ten readers, twenty-five singers, one hundred sextons>; in sum four hundred and eighty-five clergymen to attend the service of the church under the bishop. The number of clergymen that were in other cities is not so precisely described, but the proof of their presbyteries is every where occurrent. The presbyteries of Alexandria from Mark the Evangelist¢ to the killing of Proterius? after the great council of Chalcedon, and of Antioch, from the preaching of Paul to the burning of the said city by the Persians®, are often remembered in the ecclesiastical histories‘, and divers presbyters of either church that were famous men and writers in the church of God named by Eusebius’, Jerome and Gennadius'; as in the church of Alexandria amongst others, Clemens, Origen, Heraclas, Pierius*; in the church of Antioch, Geminus, Malchion*, Lucianus*, Chrysostom and divers such. The church of Carthage had Tertullian® and Cyprian®, who being a Hieron. in Epist. ad Evagrium. [t. ii. p. 329. ‘¢ Diaconos paucitas honor- abiles, presbyteros turba contemptibiles facit.”"] b Novellz Constitutiones Justiniani. [collat. i. tit. iii. Nov. Constit. iii. “ Ut determinatus sit numerus clericorum.” Cap. i. Gotting. 1797. “Qore Geont- Couey, ph mepartépw pev EkjKovTa mpe- aBuTépwy Kata Thy aywrdatny peyaAnv exkAnoiay clvat Siaxdvovs 5€ &ppevas éxardy, Teccepdxovta Se OnAclas* nal trodiakdvous evvevjkovta‘ avayveoras de, éxatov Séxa, Kal WadTas elkoot wevre. és elvat Toy mavTa apibudy Tav evAaBe- oTdTwy KANpiK@v THS weyaAns exkAnolas év tetpakoglois elkoot wévTE TMpogwrois” Kal €xatby mpbs TovToLs T&Y KadoupEVver TvAwpay. | ¢ Hieron. ad Evagrium. [t. ii. p. 329.] ad Evagrius, lib. ii. cap. 8. [Paris. 1673- p- 299.] e Id. lib. v. cap. g. [p. 427-] f Euseb. lib. vi. cap. 2. 42. lib. vii. cap. ii. 29. 32. [Par. 1678.] & Socrat. lib. i. cap. 5. [Cantab. 1720.] h Hieron. de Eccl. Script. [t. iv. 320.] i Gennadius de Viris Lllustribus. [Hieron. Op. t. i. 314.] k Hieron. Magno Oratori Romano. [t. ii. fol. 327.] CHAP. XI. OF CHRIST’S CHURCH. 251 after made bishop of the same city and forced to be absent, wrote many letters to the presbyters and deacons of Carthage’. In the church of Lyons in France was Ireneus a presbyter under Pothinus, whom he succeeded in the bishopric. At Hippo St. Austin was first a presbyter under Valerius™, and being bishop himself had under him “ a number of presbyters”” that were “ colleagues°” and clerks. Ignatius remembereth the presbyteries of Smyrna, Philadelphia, Philippi, Magnesia, Trallis, and Ephesus, in his epistles to the same churches. Of other cities and ages the like might be shewn: but because it is a thing rather urged than doubted by you, I will spare that pains as superfluous. He that readeth either the councils or the stories of the church, shall soon perceive every bishop had presbyters and deacons in the same city with him and under him. We be far from denying there were presbyteries in every church ; but that they consisted only of clergymen, neither do we believe it, nor can you prove it.| We never learned to prove the negative; we aflirm they were clergymen, and that we prove. You think there were also laymen amongst them, which we deny; that must you prove. Your want of proof in that point, maketh our assertion good. You have all this while scanned the fathers, and overlooked the councils ; bring now but one for lay elders, we give you the rest. Their general silence is a full inference against you, which avouch they had such, and cannot shew where they mention any such. Yet this will I do; name me but one father or council that speaketh of the office and duty of presbyters, and you shall presently see he meaneth clergymen, Or if that please you not, look to the manner of admitting presbyters into the church, their sitting, serving, and conversing in the church, their maintaining by the church, and their removing from the church, and you shall clearly find there were no presbyters joined with the bishop in any ecclesiastical affairs but clergy- men. ‘They were ordained by imposition of hands; and so 1 Cyprian. Epist. lib. iii. 6, 10. 14. col. 686.] r7. 18. 19. 21. 22. 24. n Ibid. Ep. exxxvii. [t. ii. col. 655.] m August. Hpist. lib. cxlviii. [t. ii. Ep. ex. [t. ii. col. 514-] 252 THE PERPETUAL GOVERNMENT CHAP. XI. were not lay elders: they sat with the bishop in the chancels apart from all laymen: they baptized, and consecrated the Lord’s supper; and so might not laymen: they lived under stricter rules than laymen did, as not to have strange women about them, not to change cities, not to resort to spectacles or victualling houses, not to travel without letters of license and such like (which all laymen were free from): they were maintained at the charges of the church; and so were not laymen : and when they were deprived of their honour and office, they were suffered to communicate amongst laymen. These were the presbyters of the primitive church; other than these, no council, no father doth any where mention, that were united or associated unto the bishop; and these in sight could be no laymen. Proofs if you require, I protest without vaunting, a whole volume might soon be made of them. Some you had, more you shall have; if they seem tedious, I must be pardoned: your importunity hath thereto forced me. Of Origen Eusebius saith, the bishops of Jerusalem and Cesaria ‘“* had laid hands on him to make him one of the presbytery °.”” Cornelius saith, “‘ Novatus was advanced to the presbytery by the favour of the bishop that laid hands on him to give him the lot of the presbyteryP.” ‘The fourth council of Carthage sheweth the manner how a presbyter shall be ordained with imposition of hands. “ When a pres- byter is ordained, the bishop blessing the party and holding his hand on the party’s head, let all the presbyters that are present hold their hands on his head near the bishop’s hand.” Of Sabbatius when he was advanced to the dignity of a pres- byter, Marcian said: “I had been better have laid my hands on thorns, than on Sabbatius when I made him pres- byter’.”” Ordination then with the Latin fathers importeth as ° Euseb. Hist. Eccl. lib. vi. cap. 8. [p- 170. Par. Xeipas eis mpeaBurépioy avT@ TeOelkact. P Idem, lib. vi. cap. 43. [p. 199. ed. Par. Karntié0n Tov mpeoButepiov Kara Xapw Tov emicKdrov TOD embevTosS a’Ta xElpas eis mperButeplov KArpov.] 4 Concil. Carthag. iv. can. 3. [t ii. col. 1199. ‘* Preshyter cum ordinatur, episcopo eum benedicente, et manum super caput ejus tenente, etiam omnes presbyteri qui prasentes sunt, manus suas juxta manum episcopi super caput illius teneant.”’ r Socrat. Hist. Eccl. lib. v. cap. 21. [p- 281. Kal dvapopav reve BeAtiov jv ew axdvOas TeOeiKEevat Tas XEipas TAS éavTov, 7) bre Tovs mep) SaBBariov cis Td mpeoButepiov mpoeBadAeTo. | CHAP. XI. OF CHRIST’S CHURCH. 953 much as laying on of hands doth with the Greek ; and was an essential ceremony taken from the apostle’s words and used from the apostles’ times in making of presbyters, and calling any to be of the presbytery ; which if your elders must receive, they be no laymen; if they must not, they be no presbyters. More authorities that presbyters were made with imposition of hands, if any desire, let him read the thirteenth canon of the council of Ancyra; the ninth canon of the council of Neoce- saria, and likewise of the council of Antioch; the sixth of the council of Calcedon; the tenth of the council of Sardica ; the twenty-seventh and fifty-sixth of the African council. In sitting in the church, the presbyters were likewise severed from the people. For they had a place enclosed from all the laity, where the Lord’s table standing in the midst, the bishop’s chair and the presbyters’ seats were round about. This place Sozomen calleth tepareiovs, the sacrary, which divided the bishop and presbyters from the people; and of this Cyprian saith, ‘‘ Let Numidicus be ascribed to the number of the presbyters of Carthage, and sit with us amongst the clergy'.” The council of Laodicea calleth it Biya, by reason it was somewhat higher than the rest of the church that all the people might behold it; and saith, “ The presbyters must not go and sit in their stalls before the bishop come ; but enter in with the bishop, unless the bishop be sick or from home".” The canon law calleth it presbyteriwm*, the place for presbyters. Into this place when Theodosius the emperor would have entered to receive the communion, St. Ambrose, then busy in divine service, sent him this word; “ These in- closures, O king, only priests may enter; they are shut up s Sozomen. Hist. lib. vii. cap. 25. {ed. Gul. Reading. Cantab. 1720. p. 317. “E@os Hv rovs Bactrcis ev Ta lepatel exndAnoid (ew, Kat’ ekoxny Tav dplwy Tod Aaov Kexwpiopevovs. | * Cyprian. lib. iv. ep. 10. [Ep. 4o. p- 78. ed. Oxon. ‘ Nam admonitos nos et instructos sciatis dignatione divina, ut Numidicus presbyter adscribatur pres- byterorum Carthaginiensium numero, et nobiscum sedeat in clero.” | u Concil. Laod. can. lvi. [t. i. col. 1505. “Ori ov det mpecBurépous mpd THs eloddov Tov éemoKkdmov cicteva Kar KadeCecbar ev TH Bhuatt, GAAG peta Too emiakdtou €iotevat, TAHY Ef Wi Gvwuadroln 7) Garodnwot 6 ericKomos. | x Corp. Jur. Canon, Gregor. xiii. (Hale, 1747. t. i. (Distinct. ii.) De ( onsecrat. col. 1147. “ Nulli laicorum liceat in eo loco ubi sacerdotes, et reliqui clerici consistunt (quod presbyterium nuncupatur) quando missa celebratur consistere, ut libere ac honorifice possint sacra officia exercere.”’ | 254 THE PERPETUAL GOVERNMENT CHAP- XI. and exempted from all others’.” ‘“ The deacons might not sit amongst the presbyters 7,” but stand, as the general council of Nice telleth us; much less was there any place there for lay elders. The service of the presbyters in the church declareth also there were no laymen amongst them: for they blessed, bap- tized, and ministered the Lord’s supper in the absence of the bishop, and assisted him, being present in those actions. “It is come to the hearing of this sacred and great synod,” saith the council of Nice, “that in some places and cities the deacons deliver the sacraments to the presbyters. This neither the canon nor custom alloweth, that they which have no power to offer the sacrifice, should give the body of Christ to them that offer?.” “I hear,” saith Jerome, “ that some are grown so senseless that they prefer deacons before presbyters. What meaneth the servant of tables and widows to extol him- self above them at whose prayers the body and blood of Christ are consecrated”?” To all laymen the deacons might deliver the sacraments, to presbyters they might not ; the presbyters therefore were no laymen. And if presbyters were therefore better than the deacons, because they did offer the sacrifice at the Lord’s table, which the deacons might not, it is evident the presbyters were no laymen. Besides this, the presbyters were tied to many rules, to which no layman was tied. For example, no presbyter might go from his own church and city to any other place, by the great council of Nice, can. 15, and the council of Antioch, can. 3; but laymen, I trust, might change their dwellings. Again: “no presbyter” by any means might have “any diSdacw: Srep ove 6 Kavav, otrE | CUYT- Gea mapédwKe, Tovs eLouciay wh ExovTas Tpocpepew, Tots mporpepouct Siddvar 7d ¥ Theodoret. Eccl. Hist. lib. v. cap. 17. [ed. J. A. Noesselt. Hale, 1771. t. iii. p. 1050. Ta evdov, & Bactred, pdvois eotly iepevor Bata’ tois 8’ &AAois Gxacw &dura Te kal &vavor7a. | z Concil. Niceni, can. xviii. [t. ii. col. 37. “AAAG unde Kabjcbat ev peop tay mpecBuTépey ekéctw Tots Siaxdvois- mapa kavéva yap Kai mapa tak éorl 7d ywdpevov.)} a Concil. Niceni, can. xviii. [t. ii. col. 37. "HAGer eis Thy aylay Kai peyaAnv ovvodoy, bri &y Ti0t Témois Kal wdAEC, TOIS xpecButépas Thy evxapiotiay of SidKovat capa Tov Xpictov. } b Hieron. Evagrio. [t. ii. 329. “* Au- dio quendam in tantam erupisse vecor- diam, ut diaconos presbyteris, id est epi- scopis anteferret. Nam cum apostolus perspicue doceat eosdem esse presbyteros quos episcopos; quid patitur mensarum et viduarum minister, ut supra eos se tumidus efferat, ad quorum preces Christi corpus sangnisque efficitur ?”"] CHAP. XI. OF CHRIST’S CHURCH. 255 strange woman in his heuse, that was not his mother, sister, aunt’,” or such like; but laymen in that case were left to their liberty. There are a number of such rules, to which all presbyters were bound, and from which all laymen were free. The councils therefore never comprised any laymen under the name of presbyters. For their maintenance, the case was first ruled by St. Paul, as I have touched before; and after duly observed in the primitive church, as we may perceive by the allowance yielded to presbyters in Cyprian’s* time; by Cornelius’s* letters reporting the number of presbyters that were main-_ tained in the church of Rome ; and likewise by the emperor’s‘ laws limiting what number should be maintained in the churches of Constantinople. This maintenance since all the elders of every church had, and laymen neither by the canons of the church had, nor by God’s law could have ; it is certain the ancient councils and fathers did not attribute the honor and place of presbyters to lay elders. And when presbyters were deprived of their office and function for any fault com- mitted, they might upon their submission be received amongst laymen to the communion, as Cyprian’ and Athanasius" tes- tify, but in no wise be restored to the degree and calling of presbyters ; and consequently they might be laymen, when they could not be presbyters by the canons. But why labour I so much to exclude lay elders from the presbyters of the primitive church, whenas you have neither reason nor authority to include them? It may suffice any sober mind, that where presbyters are so many thousand times named in councils, fathers, and stories ; and so sundry rules and canons extant describing and limiting every part of their vocation and conversation, you have not for all this so much as one circumstance to prove there were lay elders amongst e Concil. Niceni, can. iii. [t. ii. col. 39. p. 78. ed. Oxon.] 29. “Amnydpevce kabddrov 7 weyaAn obvo- © Euseb. lib. vi. cap. 43. fed. Par. dos, ute emoxdry, uhte mpecButépy, 1678.) pnre diaxdv@, pre dAws til Tov ev TE f Novell. Constit. Justinian. iii. [vide KAnpy, ekcivar cvveloaKrov exew: mAh p. 250. n. ».] «i un tpa untepa, 2 aderpny, i) Oclav, 7 8 Cyprian. lib. ii. ep. 1. [ep. 72. p. & udva mpbowra nacav jmovlay diaré- 197. ed. Oxon.) lib. iv. ep. 2. [ep. 55. pevye. | p- 101. Oxon. ] a Cyprian. Epist. lib. iv. ep. 5. [ep. » Athanas. Apologia ii. 256 THE PERPETUAL GOVERNMENT CHAP. xf. them, nor a sentence or syllable of any ancient writer to justify your assertion. If we mistake the use of the word presbyter, many learned men have mistaken it before us.] There is no man less willing than I am to decrease the fame, or discredit the judgment of any late writer, that hath otherwise well deserved of the church of God ; but an evident truth I must prefer befere the opinions and commendations of men, be they never so learned, if they be otherwise minded. And in this case the truth is so clear, that I must needs say, not their learning but their affection carried them to the contrary part. For who that hath but opened the fathers, doth not find that presbytert were clergymen, not laymen, and in the middle between the bishops and the deacons, underneath the one and above the other ? and that the very word presbyter, without any other addition amongst ecclesiastical writers, doth distinguish a clergyman from a layman? Ignatius, which you so much esteem, because he nameth the presbytery so often, doth he not divide the church into ‘laymen, deacons, presbyters,” and “ bishops! ” This partition standing good, laymen were neither dea- cons nor presbyters, but each part must be distinct from the rest ; much less might presbyters be laymen, to whom as well the deacons as all the laity must be subject. Tertullian objecting to the heretics, that their “ order” and government was “rash, light,” and “ unconstant ;” for proof thereof saith, Amongst you “ to-day a presbyter, to-morrow a layman*.” If one man might be both, as you make your lay presbyters to be, that could not be absurd and strange in heretics, which was perpetual, as you think, and general in the church of Christ. He also maketh the same partition of the church that Ignatius doth ; into “laymen, deacons, presbyters,” and “ bishops ;” and expressing the same parts in two words, he calleth them, “the flock and the leaders; the church (or, assembly) and the clergy!;” and elsewhere, “the order and the i Ignat. in Epist.ad Smyrnzos et Mag- hodie presbyter, qui cras laicus : nam et nesios. [Vide supra p. 216. n. a, et ¢.] k Tertull. de Prescript. adversus He- reticos. [p. 217. Lut. Par. 1664. “Ttaque alius hodie episcopus, cras alius : hodie diaconus, qui cras lector : laicis sacerdotalia munera injungunt.”] 1 Tertull. de Fuga in Persecntione. [p- 541.] et De Baptismo [p- 230. © Quod nunquam magis fit quam cum in persecutione destituitur ecclesia a CHAP. xI. OF CHRIST’S CHURCH. Q57 people™ ;” and “ the order of the church and the laity".””. And shewing that presbyters were no laymen, but chosen and taken out of laymen, and so made clergymen, he saith : “ Unless lay- men observe those things which must be respected in the choice of presbyters, how shall any presbyters be chosen out of lay- men°®?” Presbyters were of the “ order” of the church, lay- men were not: yea, presbyters were opposed to laymen m the division of the church, and to be taken from the number of laymen, before they could come within the order of the church to be presbyters. Your lay presbyters then make a plain contradiction to the fathers’ words, and a confusion of the parts, which they distinguish. The fathers in those places by presbyters meant priests. ] Indeed they could not mean your lay presbyters whom they never knew: but had there been lay presbyters in their times, as you imagine there were, how frivolous, confused, and re- pugnant to themselves were not only these partitions and con- clusions of theirs, but even the rules and canons of all the councils ? For what word doth any council or father use for a priest, but presbyter? Nay, what one word could they have to distinguish those that had charge of the word and sacraments from bishops and deacons, but only by calling them presbyteros 2? Wherefore all councils provincial and general do by that name, without any other adjection, sever them from bishops and deacons ; and wheresoever we find presbyteros im any ecclesiastical writer, we presently know they were neither laymen nor deacons. For proof hereof take what council or father you list, that maketh mention of them, and see whether you shall not confound all their writings, if you observe not this rule. The council of Nice, decreeing that none should imme- diately upon their baptism be admitted to the office of a clero.” ‘‘ Ceterum si grex fugere de- beret, non deberet prapositus gregis stare.” ‘* Unum baptisma et una eccle- sia in ceelis.” ‘“* Itaque quum duces fugiunt, quis de gregario numero sustine- bit ad gradum in acie figendum sua- dentes ?”] m Tertull. in Exhortatione Castitatis. {p.522. “ Differentiam inter ordinem et plebem constituit ecclesie auctoritas.” ] BILSON, o Tertull. de Monogamia. {p. 531. inf. “ Quomodo totum ordinem ecclesiz de monogamis disponit, si non hee dis- ciplina precedit in laicis, ex quibus ec- clesi ordo proficit ?”’} © Tertull. in Exhortatione Castitatis. [p- 522. ‘* Usqne adeo nisi et laici ea observent per qua presbyteri alleguntur, quomodo erunt presbyteri qui de laicis alleguntur ?”’} ) 258 THE PERPETUAL GOVERNMENT CHAP. XI. bishop, “or to the presbytery,” giveth this reason: “The apostle’s precept is evident, that he should not be newly con- verted (to the faith)” or “newly inserted” into the church. “¢ For there is need of time that he should be catechised, and after baptism (another time) of long trial. In which time if any fault be proved against the man, let him be kept from the clergy?.” By these words he which was admitted to the presbytery, was admitted to the clergy; and he that was kept from the clergy, was likewise kept from the presbytery. Then had laymen no places in the presbytery. Again, speaking ef such as were bishops amongst the Novatians, and content to return to the catholic church, the same council saith: Let the bishop “ provide such a one the place of a presbyter, that he may seem still to remain in the clergy%.” The Nicene council made account, if he were a presbyter, he must needs be a clergyman ; they never heard of presbyters in the church of Christ that were laymen. The council of Antioch: “ Ifany dissolve the rule of the great Nicene council for the feast of Easter, let them be excommunicated ; thus we decree touching laymen. But ifany of the governors of the church, either bishop, presbyter, or deacon” (where a deacon is expressly contained in the word zpoeorérwy used by St. Paul) “ celebrate Easter with the Jews’,’’ he shall be deprived of his office, and banished from p Concil. Niceni, can. ii. [t. ii. col. 33. Ei d€ TodT0 avT@ mt apéokot, emtvo- 29- "Emeid)) woAAG fror bd avadyKns, joe. Torov 7) xwpemirkdrov 7) mpecButEe- } BArws erevyouevwv Tay avOpdrwy eyé- veto Tapa Toy Kavéva Toy eKKANTLATTIKDY date avOpémovs amd eOvixod Biov prt mpoceAOdvras TH ware: Kal ev oAly@ xpdvy KatnxndéevTas, evOds emt Td TvEV- paricoy AouTpoy wyew, Kal Gua TE Bar- Tis O}vat Mpodyely eis emiaKomyy 7) mpco- Butepeiov’ Kad@s eSotev Exew Tov AovTov pndev To.ovTo yivecOa. Kal yap Kal xpdvov Set TE kaTnXovmev, Kad weTa Td Bdrricpa Soxipactas mAclovos. capes yap Td dmooToAtKby ypdupa Td A€yor, My vedputoy, va wn TUpwbels cis Kpiua eunéon Kai mayida Tod biaBdAov. Ei Bé mpoidytos Tov xpdvou, WuxiKdv TL Guap- Thue edpebh wep) Td mpdawroy, Kal éhey- xo1T0 br) Sto 7) Tpi@v wapTipwy* Terav- Ow 6 ToLodTos TOD KANpou’ 6 5é TapaTadTa, mov, as trevavtia TH meydAn cuvddp Opacur'duevos, avTds Kwduvetoe: Tepl Tov KAijpor'. | g Coneil. Niczni, can. viii. [t. ii. col. pov, bmép Tod ev TH KANpw dAws BoKeiv civat, va ph ev TH WéAEL BU0 exickoTot dow. | ¥ Concil. Antioch. can. i. [t. ii. col. 561. Tldvras tovs ToAu@vTas mapadvew Tov bpoy Tis aylas Kat weydAns ovvddov, Tis ev Nixala cuyKpoTndeions em) mapov- ala ths evocBelas Tov BeopiAcoTaTov Bacikéws Kwvoravtivov, wept Tis aylas E0pTis TOD cwTnpiddovs Tag Xa, AKoLWwYT- Tous Kal aroBAhtous elvat THS eKKAnGIas, ei emuevorey pidoverkdtepoy evicTdpevor Mpos TX KaA@s Sedoyueva. kal TadTa €i- phodw wep) Tay Aaix@y" «i BE Tis TAY Tpo- ecTmTwy THs eKKAnolas emioKoros, 7 mpeoButepos, 7) didkovos, meta Toy Spoy TovToY ToAuhocev em Siactpoph Tey Rady, Kal Tapaxh Tov eKKAno@v, ida (ew Kad wera TeV lovdalwy emitedciv Td mdoxXa* TovTOY 7} aryia avvobos evTEvOeV Hin GAAbTpioy Expwev THS ekKAnotas &s ov udvoy éavT@ amaptias GAA ToAAO‘s CHAP. XI. - OF CHRIST’S CHURCH. 259 the church. Laymen had neither the same preferment nor punishment that presbyters had: for presbyters were rulers of the church, laymen were not ; presbyters were deprived of their ministry and removed from the church, laymen were only excommunicated. Presbyters then were no lay persons. Sometimes one penalty served for both laymen and presby- ters, and yet then were they severed by two diverse names. “If any be excommunicated by his bishop, let not others receive him, till he be reconciled to his own bishop, or make his answer at a synod: this definition to be in force for laymen, presbyters, deacons, and all others under the canons.” The council of Laodicea: “The sacred or priestly men from the presbyter to the deacon, and so along the ecclesiastical order, must not enter into tippling houses‘.”” Then presbyters were sacred, and within ecclesiastical orders ; and before any such might be laymen, you must have a new metamorphosis for them. The council of Africa: “ Presbyters and deacons deprehended in any grievous crime, which necessarily depriy- eth them of their function, shall never have hands imposed on them as penitents or lay persons".” All lay persons upon repentance might be reconciled with imposition of hands; no presbyters deprived for any grievous sin might be reconciled with imposition of hands; therefore no presbyter was a lay person. The fifth general council kept at Constantinople : “ He that taketh a second wife after baptism, or marrieth a widow, or a woman divorced, or a bondwoman, cannot be either bishop, presbyter, or deacon, or in any other sacred diapOopas Kah Biaatpopis yvdpevov atrioy, Kal ov pdvoy Tous To.ovrous Ka- Ouipet THS Aecroupylas, GAAG Kal Tobs TOA- povTas TobTots KOWwvEly meTa THY ka- Oalpecw: robs Be KabaupcOevtas amooTe- peioOa Kal ris CEwOev Tiysts, hs 6 dy.os kavav Kal Td TOD cod ieparetov pmerelAn- pev. | s Concil. Antioch. can. vi. [t. il. 563. EY tis id Tov idtov emicKkdrov aKowevn- Tos yeyovev, wh mpdrepov avToyv map’ éTepwy dex Prva, (ei ph bw avTod mapa- BexGeln Tov idlov emiakdmov) 7) auvddov yevouevns amayThoas amoroyhoer ats melas Te THY oYOdOY, Karabekouro € eT épay amdpacw. 6 avtds dé Spos em Aaikav, Kar mpeoBuTepwy, Kad diakdywv Kal mévrwv Tay ev TS Kavevt. | t Concil. Laod. can. xxiv. [t. i. 1501. “Ort ov Be? fepatixods amd _Tpea But pay éws diardya, ka) ééijs THs exkAnoia~ atikns Tdtews ews imnpetav, 2) avaryvw- oT ay, 7} WaArAT@V, 7) emopKLoT@y, i Oupwpay, } Tov TaywaTos TaY “oKNTeY, els Kamn- Aclov eicreva | u Concil. Afric. can. xxvii. [t. ii. col. 1063. “Opolws eBeBaid0n, ws édy more mpeoBUrepor A Sidkovot, ert tir Bapurépa apaprig eArcyx0aor mH avaryKalis avrovs THS AerTroupyias amoxiwoton, ph emitl- GecOa avTois XEipas ws weTavoovat,, }) ds TLTOLs AaiKotS. | S$ 2 260 THE PERPETUAL GOVERNMENT CHAP. XI. order*.” No lay elders were tied to these rules ; all presby- ters were: there was great odds then between lay elders and presbyters. If you trust not these councils for the use of the word presbyter, the laws imperial will direct you. The Christian emperors giving many privileges to clergymen, do likewise express who shall enjoy them; “ Presbyters, deacons, sub- deacons, singers, and readers ; all these we call clergymen ;” and all these accordingly had the prerogatives and immunities of clergymen, by the Roman laws. Now if no lay elder could claim any clerical privilege in the Roman commonwealth under the name of presbyter, as undoubtedly he could not; I much marvel how by force of the very same word in the fathers, who use it as strictly as the emperors do, laymen should claim to have the government of the church. But in- deed it is a mere conceit of our age; transforming clergymen into laymen, contrary to the words and meaning as well of fathers as of laws and canons, rather than they will loose their hold of the lay presbytery, which they have framed after their own fancy, and not by the direction or deposition of any council or father. For they all with one consent use the word presbyter, as the civil laws and sacred canons do. In what sort Ignatius, ‘Tertullian, Cyprian and Athanasius use the word presbyter, we have seen before ; the rest do fully concord with them. Ireneus: “ We must obey those pres- byters in the church, which have their succession from the apostles ; and with the order of their presbytery yield whole- some doctrine to the information and correction of others. Such presbyters the church doth nourish’.” Origen : “ There x Concil. in Trullo, can. iii. col. 1143. [Gotting. 1797. p- 500. cap. xix. Labbe. tom. vi. Lutet. Par. 1671. [‘OpiGovres amd Tod mapdvTos, kal ava- veovuevo. Toy Kavova Toy diayopevovTa, Tov ducal ydwos cuuTAaKevTa meTa Td Barricpa, } wadAaKkhy KTNTAMEVOY, MH divacbat clva: éxicxoroy, 7) mpecButepoy, } Bidkovov, } bAws Tod KaTaddyou TOU iepatixov. @oavTws Ka) Toy xXTpay Aa- Bovra, ekBeBAnuevny, } étaipay, 7) oikérny, } Thy em Tis cKNVIS, wn Siva- Oa clvat éricxotwoyv 7) mpeaBurepoy 7 Sidkovov, bAws Tov KaTaddyou Tov fepatikov | y Novell. Constit. Justinian. cxxiii. Tovs d€ mpeaButépovs Kal Siaxdvous Kat brodiakdvous Kal dvayveoras Kal padATas ovs mayTas KAnpiKoUs KaAovuev. | z lreneus adversus Hereses, lib. iv. cap. 43. [p- 381. Lutet. Par. 1639. “< Quapropter eis qui in ecclesia sunt presbyteris obaudire oportet, his qui successionem habent ab apostolis, sicut ostendimus, qui cum episcopatus succes- sione, charisma veritatis certum, se- cundum placitum patris acceperunt.”] Cap. 44. [p. 383. “* Ab omnibus igitur talibus absistere oportet: ad- herere vero his qui et apostolorum, CHAP. XI. OF CHRIST’S CHURCH. 261 are in the church of Christ that love the chief places, and labour much, first to be deacons, not such as the scripture de- scribeth, but such as devour widows’ houses under pretence of long prayer. And such deacons covet to attain the chief chairs of those that are called presbyters. And some not therewith content, practise many ways to be called bishops by men; which is as much as Rabbi. Howbeit he that ex- alteth himself, shall be humbled. Which I wish all would mark, but specially the deacons, presbyters and bishops, which think these things are not written to them?.”” A deacon being already in sacred orders could by no means become a lay elder; the rooms therefore which they aspired unto, were the chairs of clergymen, and these were called the pres- byters of the church. Of these he saith elsewhere: “Though I be taken for a right hand, and be called a presbyter, and seem to preach the (true) word of God; yet if I do any thing against the discipline of the church, or rule of the gospel, the whole church with one consent must cut me 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 pres- byters or deacons do teach us, and in teaching do reprove and sharply rebuke*.” Quidam autem nec istis contenti plu- rima machinantur, ut episcopi vocentur ab hominibus, quod est Rabbi.”.... .. “ Quod utinam omnes quidem audi- sicut prediximus, doctrinam custodiunt, et cum presbyteri ordine sermonem sanum, et conversationem sine offensa prestant ad informationem et correc- tionem reliquorum........ Tales pres- byteros nutrit ecclesia.” ] @ Origenis in Mattheum Homilia xxiv. [t. ii. fol. 45. D. Navarr. Par. 1512. ‘* Manifeste hujusmodi de- licta non tantum apud tune scribas et Pharisewos solos inveniebantur : vel in- veniuntur apud ipsos, sed etiam in ec- clesia Christi inveniuntur non solum convivia, et facientium ea mensas sus- cipientes ; sed etiam cathedras primas in eis amantes, et multa facientes, pri- mum quidem ut diaconi fiant, non tales quales dicit scriptura, sed quales sunt qui comedunt viduarum domos, occa- sione longa orantes : et propterea acci- pient judicium majus. Et qui tales diaconi fieri volunt, consequenter visi- biles primas cathedras eorum qui di- cuntur presbyteri preripere ambiunt. rent ; maxime autem diaconi et presby- teri : et episcopi maxime qui arbitrantur sibi hee non esse scripta, ‘ Qui se exal- taverit humiliabitur’.”’] b Idem Homil. vii. in Lib. Josua. [‘* Super Jesum Nave. Homilia vii. $15 tol. 157) Navarr, Baris. “Ut ego qui videor tibi manus esse dextera, et presbyter nominor, et verbum Dei videor predicare ; si aliquid contra ec- clesiasticam disciplinam, et evangelii regulam gessero, ita ut scandalum tibi ecclesiam faciam ; in uno consensu ec- clesia universa conspirans excidat me dexteram suam et projiciat a se.”’| ¢ Idem in Psalm. xxxvii. Homil. 1. [* Omnes episcopi atque omnes presby- teri vel diacones erudiunt nos: et, eru- dientes, adhibent correptiones, et verbis austerioribus increpant.”’] 262 CHAP. XI. “There be four sorts of men in the church,” saith Optatus, “bishops, presbyters, deacons and the believers*.” Out of which of these four will you fetch your lay elders? From the believers? Then were they no presbyters. Will you comprise them im presbyters! Then were they no laymen. For Optatus in the same place chargeth the Donatists with sub- verting of souls for making presbyters to be laymen; “ You found deacons, presbyters and bishops; you made them lay- men. Acknowledge then you subverted souls®.” If you doubt I force his words against his meaning, hear what him- self saith touching those four parts of the church: “ What shall I reckon laymen, which were then advanced with no dignity in the church? What (need I repeat) the servitors (of the church)? The deacons in the third, the presbyters in the second degree of priesthood? The chief and top of all, even many bishops, wickedly delivered the instruments of God’s law (to the fire)f.” Laymen had no degree nor dignity in the church ; much less the honour or office of presbyters. For they were plainly priests. Had you but one such place for lay elders as here is against them, we would never strive with you about them. Nazianzen telling how the goodness and providence of God brought that learned and famous man Basil “ to the sacred seats of the presbytery, by the order and course that should be observed in spiritual climbing,” saith; “ He first read the sacred books to the people, and expounded them, not disdain- ing this place of the chancel, and so (came) to the chair of the presbyters, and after of the bishopss.” The seats then of the presbytery in Nazianzen’s time, were not only sacred and severed from the people, but the right orderly way to ascend unto them, was first to pass through other ecclesiastical de- THE PERPETUAL GOVERNMENT d Optatus, lib. ii. ad Parmenianum de Schismate Donatistarum. [‘‘Quatuor genera capitum sunt in ecclesia ; episco- porum, presbyterorum, diaconorum et fidelium.”] ’ e Ibidem. [* Invenistis diaconos, pres- byteros, episcopos : fecistis laicos. Ag- noscite vos animas evertisse.”’] f Idem ad Parmen. lib. i. [ Quid commemorem laicos, qui tuncin ecclesia nulla fuerant dignitate suffulti? Quid ministros plurimos ? Quid diaconos in tertio, quid presbyteros in secundo sa- cerdotio constitutos ? Ipsi apices et prin- cipes omnium aliqui episcopi instru- menta divine legis impie tradiderunt.”’] & Greg. Nazianz. in Laudem Basil. Magn. Orat. [p. 336. Imt. Par. 1609. Tas yap iepas mpérepoy bravayt- veoKwy TG Aag BiBArous, 6 ToUTwY eky- ynths, Kat Tavrny ove amatiwoas Thy Tati Tod Brhuatos, olTws ev Kabedp2 mpeaButépwy, ottws ev emokdmwy aiver Tov Kupuov. | CHAP. XI. OF CHRIST'S CHURCH. 263 grees and offices", as Cyprian calleth them, and s0 to rise to the highest, and not for laymen to sit in them as fellow pres- byters with the bishops. “ The presbyters themselves are not permitted to be present in the mysteries, and yet they do administer the sacraments:;” saith Julius to the bishops at Antioch. “I am a bishop,” saith Hilary to Constantius, ** continuing in the communion of all the churches and bishops of France though I be in banishment, and still distributing by my presbyters the communion of the church (or, to the church,*).? «« The ordering of a presbyter is the same that a bishop’s is,” saith Ambrose, “for both are priests!.” ‘* Either let a deacon be made of a presbyter,” saith Jerome, “ that he may be proved to be lesser than a deacon, to whose place he riseth as from the lower degree; or if a presbyter be made of a deacon, then is he inferior to the deacon in gain, but in priest- hood superior ™.” “What Aaron and his sons were, that we must remember the bishop and presbyters are. ‘There is but one Lord, one temple, one ministry".” And answering this objection of Jovinian, that “ bishops, presbyters and deacons were appointed by the apostle to be the husbands of one wife and to have children,” he saith ; “In appointing the eccle- siastical order, because the church of the Gentiles was yet raw, (the apostle) gave lighter precepts to those that were lately converted, lest being terrified (at the first) they should not be able to endure it®.”. And expounding the same words h Cyprian. lib. iv. Ep. 2. (Ep. 55. p- 103. ed. Oxon. ‘‘ Non iste ad epi- scopatum subito pervenit, sed per omnia ecclesiastica officia promotus et in divi- nis administrationibus Dominum sepe promeritus ad sacerdotii sublime fasti- gium cunctis religionis gradibus ascen- dit.””} i Athanasii ad Imperat. Constant. Apologia ii. [t. i. p. 750. Par. 1627. TpecBurepor wiv ovK emitpémovtat Trap- civat, of Kal TOY pvaThpiwy AeLTOUpyol TvYXaVOVTES. | k Hilarius in libro quem ipse Con- stantino tradidit. f[col. 341. Par. 1652. “ Episcopus ego sum in omnium Gallicarum ecclesiarum atque episco- porum communione licet in exilio per- manens, et ecclesie adhuc per presby- teros meos communionem distribuens.”’ | 1 Ambros. in 1 Tim. iii. [t.v. 402. “ Presbyteri et episcopi una est ordi- natio, uterque enim sacerdos est.”’} m Hieron. Evagrio. ([t. ii. 329. “ Aut igitur ex presbytero ordinetur diaconus, ut presbyter minor diacono comprobetur, in quem crescit ex parvo: aut si ex diacono ordinatur presbyter, noverit se lucris minorem, sacerdotio esse majorem.” |} n Hieron. ad Nepotian. de Vit. Cleric. [t. i. 14. “ Quod Aaron et filios ejus, hoc episcopum et presbyteros esse noverimus. Unus Dominus, unum templum, unum sit etiam ministe- rium.’”] © Hieron. lib. i. advers. Jovin. [t. ii. 39. ‘* Quomodo de virginibus aposto- lus dicit se non habere preceptum, et tamen datconsilium, quasi misericordiam 264 THE PERPETUAL GOVERNMENT CHAP. XI. of Paul to Titus, he saith, “ The apostle commanding this to bishops and presbyters”’ (that they should be the husbands of one wife) ‘no doubt released it unto othersP.” All laymen might take a second wife, but no presbyter by Jerome’s con- struction: there were therefore no laymen that were presby- ters in his time. When six of the bishops came from Tyrus, to examine matters against Athanasius, the presbyters of Alexandria per- ceiving their malice protested against their proceedings, and wrote their letters unto them subscribed with their names, in this wise: “I Dionysius presbyter send these letters ; and I Alexander presbyter4,” and so with eighteen more names, fourteen of them having the title of presbyters, and four of deacons. Whereupon Athanasius saith, “ The letters and names of the clergymen of the city are these. The clergy of Mariot wrote in this manner. 'To the holy synod of bishops of the catholic church, all the presbyters and deacons of Mariot send greeting'.” ‘Then all the presbyters of Mariot were clergymen by Athanasius’ own words, as also the pres- byters of the city. The commentary upon Matthew joined with Chrysostom’s, in applying the parable of the talents, affirm that presbyters have five talents, deacons two, the people one. ‘The five talents of the presbyters he reckoneth thus; “Good life, careful overseeing the church, sincere preaching the word of truth, baptizing according to Christ’s rule, and offering an undefiled sacrifice, and praying for the sins of the people. consecutus a domino, et hoe agit in omni illa disputatione, ut virginitatem preferat matrimonio ; et suadet quod imperare non audet, ne injicere la- queum, et plus imponere ponderis, quam potest hominum sustinere natura: ita et in ecclesiastico ordine constituendo, quia rudis ex gentibus constituebatur ecclesia, leviora nuper credentibus dat precepta, ne territi ferre non possent.”’ ] P Hieron. in Epist. ad Titam cap. i. [t. ix. 246. ‘* Montanus et qui Novati schisma sectantur, nomen sibi mundicize presumpsere, putantque secunda matri- monia ab ecclesia communione prohi- benda, cum apostolus de episcopis et presbyteris hoc pracipiens, utique in ceteris relaxarit : non quod hortatur ad But if a presbyter or deacon be found a secunda matrimonia sed quod necessitati carnis indulgeat.”’] q Athanasii ad Imperat. Constant. Apologia ii. [t. i. 790. Avoytotos mpeo- Bubrepos, Adééavdpos mpeaButepos, NetAas mpeaButepos, Adyyos mpeaButepos, “Ap- Bovios mpeaBirepos, APavdo.os mpecBu- TEpos, Auvytios mpeg BUTEpos,MiaTbs mper= Bubrepos, TlAovtiwy mpeaBirepos, AwoKo- pos mpeaButepos, “ArokAavios mpeaBuTe- pos, Sapamlav mpeaBirepos, “Aumovios mpeoBvrepos, Tdios mpeaButepos, ‘Pivos mpecBbrepos, Aidadhs mpeaBitepos, Map- KeAAivos SidKovos, “Ammiavds didKovos, Odwy didkovos, Tyud0cos Sidkovos, Kat Tidbeos &AAos BidKovos. | r Ibidem. Téa pev Tay amd THs TéAEwS KAnpiKav ypdupard te Kal ovdpara, CHAP. XI. OF CHRIST’S CHURCH. 265 sinner, he is accounted as a layman that hath but one talent*.” Good life is that talent which is common to all men, be they lay or clergy ; but presbyters had four other talents proper to their calling, and so linked together, that they may not be severed. To whom the preaching, baptizing and offering at the Lord’s table do belong; to them also careful ruling and governing the church doth appertain. Now your secular elders if they be presbyters, they must undertake all five talents ; if they be lay, they must neither preach, baptize, nor administer the Lord’s supper, nor consequently be presbyters, or govern the church. For all presbyters received those five talents or services in the church from their Lord and Master, but no layman received them at God’s hand; I conclude therefore no laymen were presbyters in Chrysostom’s age. “ How many bishops,” saith St. Augustine, “ do I know that are most holy and godly men, how many presbyters, how many deacons, and such like ministers of the divine sacra- ments‘! And speaking of his own presbytership, saith, “No- thing is in this life, and specially in this time, more hard, laborious, and dangerous, than the office of a bishop, or a pres- byter, or a deacon: but with God nothing more blessed, if it be in such sort discharged, as our chief ruler willeth. The way I could not learn, either in my childhood or youth; and when I began to learn, violence was offered me for my sins ; (what else should I think?) that the second place of govern- ment should be committed unto me, who yet knew not how to hold an oar: and now finding what is necessary for him which ministereth the word of God and sacraments to the tavTa. & 5& Kal of amd Tod Mapedrou, KAnpicol eypayay yweooKovtes Tov Tpd- Tov TO) KaTnyopov, Kal ev TH Tepiodela avy euol bytes; €or. TavTa. TH ayla cvvddy Tay aylwy emoKdnay Ths Ka0ALKnS eKKAnClas, of Kata Ma- pedtny mavres mpecBvrepo kal didKovor, év Kupig xaipetv. | S Homil. liii. in Matth. xxv. [Authoris incerti opus imperfectum in Evang. Matth. Chrysostomo vulgo attributum, t. vill, 189. ‘ De talento agnitionis Christi acquisivit unam justitiam bene vivendo. De presbyterio autem ipso acquisivit justitiam solicite presidendo ecclesie. De verbo acquisivit justitiam, verbum veritatis synceriter pradicando. De baptismo lucratus est secundum Christi regulam baptizando et dignos filios cum judicio ecclesia acquirendo. De sacrificio acquisivit justitiam, tam mundum et immaculatum sacrificium populo offerendo, et pro peccatis populi exorando...... Si presbyter aut dia- conus peccator inventus fnerit,.. .. quasi laicus invenitur inter eos qui unum ta- lentum fidei acceperunt.’’} t August. de Moribus Eccles. Ca- thol. lib. i. cap. 32. [t. i. col. 744. “* Quam enim multos episcopos optimos viros sanctissimosque cognovi, quam multos presbyteros, quam multos dia- 266 THE PERPETUAL GOVERNMENT CHAP, XI. people, I am not suffered to attain it’”’ (for want of time). Presbyters in Austin’s time had their office in the church, to minister the sacraments, and propose the word to the people ; and to such presbyters was the second place of government committed. Lay elders had neither to do with the one nor with the other part of that charge. Socrates recording that the council of Nice inclined to make a law for the restraining of clergymen from their wives, saith ; * It seemed good to the bishops to bring a new law into the church; that consecrated men, I mean bishops, presbyters, and deacons, should not sleep with their wives which they had married whiles they were laymen. But Paphnutius standing up contradicted with a loud voice, that this heavy yoke ought not to be laid on the sacred men*.” It shall not need to prove unto such as be learned, that iepac@a: is to be consecrated a priest unto God ; iepeds is the plainest word the Grecians have for a priest, and iepwpévos for one that is consecrated to that service. Those Socrates most evidently divideth into these three, bishops, presbyters, and deacons ; and saith by way of restraint, A¢yo 6é, “ I mean” namely and specially these three degrees. The purpose was, that they “ should not sleep with their wives which they had married, é7 Aaixot 6vres, when as yet they were laymen,” that is, as Sozomen expoundeth it, “which they had married before they were consecrated’.” Now set this together, and you shall find they were laymen, conos, et hujusmodi ministros divinorum sacramentorum, quorum virtus eo mihi mirabilior et majore pradicatione dignior videtur, quo difficilius est eam in multi- plici hominum genere, et in ista vita turbulentiore servare.’’] u August. Epist. cxlviii. [t. ii. col. 686. “Item nihil esse in hac vita et maxime hoc tempore difficilius, laborio- sius, periculosius, episcopi aut presbyteri aut diaconi officio ; sed apud Deum nihil beatius, si eo modo militetur quo noster imperator jubet. Quis autem iste sit modus, nec a pueritia, nec ab adoles- centia mea didici: et eo tempore quo discere coeperam, vis mihi facta est, merito peccatorum meorum, (nam quid aliud existimem nescio) ut secundus locus gubernaculorum mihi traderetur, qui remum tenere non noveram....... Quod si propterea in re ipsa didici quid sit homini necessarium qui populo min- istrat sacramentum et verbum Dei, ut jam non mihi liceat assequi, quod me non habere cognovi, jubes ergo ut per- eam, pater Valeri ?”’} x Socrat. lib. i. cap. ii. [p. 38. ’Edd- Kel Tois émioKdTroLs vopov veapoy eis Thy exkAnolay cio epews &ore Tovs tepw- bévous, Aeyw de émiokdrous Kal mpeoBu- Tepous Kal diaxdvous, a ovryKabeddew Tals yamerais dis rt Aaixol bytes, HydyovTo* kal émel mepl TovTOU Bovrever bat a pov- KelTo, SiavaoTas ev MET@ TOU ovAAGyou Trav emoxémav 6 Tlapvovrios, eda pape, bh Bapiy (uydv émBeivat Tots fepwpevors avdpact. | y Sozomen. lib. i. cap. 23. [p. 437: Ey be TO meph ToUToV Bovaever@at, Tos pev BAAas 2d0KeEt vopov ewes aye, emt- okdérovs Kal mpeaButépous Siakdvous Te kal Srodiaxdvous, uy ovyKabevdew Tats yamerais &s mply icpac Bat HyayovTo. | CHAP. XI. OF CHRIST’S CHURCH. 267 mpw tepacda, “ before they were consecrated ;” and therefore iepopevor, “ once being consecrated,” they ceased to be laymen any longer; but bishops, presbyters, and deacons were tepo- veévot, men consecrated ;” they were ergo no laymen. Much more might be said; but this may suffice for those that have not wedded their judgments to their appetites: as for such, nothing will serve except it please their humours ; and there- fore I leave them. You prove that lay elders were not called by the name of presbyters in the primitive church, but that no such were admitted to govern the church, you do not prove.]| Give me leave to tell you what I prove; repel it if you can. I prove that you greatly deceive yourselves and abuse the fathers, when you make the world believe they had lay presbyters joined with the bishops to govern the church: for it is apparent by their writings they had no presbyters but clergy- men, and of such their presbyteries consisted, and not of any laymen, whom they particularly and perpetually exclude not only from the name, but also from the order, office, seats, power, and honour of presbyters. Though they were not known by that name, yet were they called “seniores,” the elders of the church, as Tertullian, Jerome, Ambrose, Austin, and Gregory do witness; yea, though we should grant the church had no such lay elders in Jerome’s and Ambrose’s days, yet they both confess there were such in the first age of the church, and that the church should be governed by their advice and counsel. 'Their words are so plain, they cannot be shifted. And thence I make this demonstration: Lay elders in Ambrose’s time were out of use, as himself affirmeth, through the sloth, or rather pride, of bishops; but clergy presbyters were not out of use in Ambrose’s time ; there were therefore lay elders in the first churches, without whose advice nothing was done, besides the presbyters that continued in Ambrose’s days. This argument is insoluble.}_ You are used to make few good arguments, that take this to be so strong. The force of these places I have examined before; and there shewed that they were wrested clean against the intent of the writers ; but because I am to end the discourse of lay elders, and so to relinquish 268 THE PERPETUAL GOVERNMENT CHAP. XI. them to their inventors, I will not be grieved to recapitulate the strength of your authorities, and search out the sureness of this last syllogism. The first thing that I observe in your authorities is this; that with your own proofs you overthrow your own purpose. To convince that lay elders dured in the church till Gregory’s time, which was six hundred years after Christ, you produce amongst others St. Ambrose, who saith that in his time two hundred and thirty years before, such elders “‘ were out of use.” If there were no such elders in Ambrose’s age, how could they dure till Gregory’s days, that lived more than two hundred years after him? ‘This knot is more insoluble than your syllogism. Another of your witnesses, I mean St. Jerome, in the very same place that you cite, layeth the whole plot of your lay elders in the dust; for both touching the persons that ruled the church, and the time which they continued, he crosseth all your assertions. The persons by whose common advice the church at first was governed, were presbyters, and those by your own confession were no laymen. Or if you make any bones to confess so much, St. Jerome will avouch no less. I must allege his words once again, and some of them in Latin, because you shall the more sensibly see your error, and the rest not distrust my translation. ‘“ Before there were factions in religion, and the people began to say, I hold of Paul, I of Apollo, and I of Cephas; the churches were governed by the common advice of the presbyters. But when every man thought those whom he had baptized to be his own, and not ‘Christ’s, it was decreed in the whole world, that one chosen out of the presbyters should be set above the rest, to whom all the care of the church should appertain, and the seeds of division rooted out?.” These words are so plain, they need no demonstration to help them. Before schisms grew in religion, the churches were governed by the common advice of pres- tizaverat, suos esse putabat, non Christi; z Hieron. in Comment. in Epist. ad Titum, cap. i. t. ix. 245. [‘‘ Antequam fierent studia in religione, et diceretur in populis, Ego sum Pauli, ego Apollo, ego autem Cephe ; communi presbyter- orum consilio ecclesie regebantur. Post- quam vero unusquisque eos quos bap- in toto orbe decretum est, ut unus de presbyteris electus superponeretur, ca- teris ad quem omnis ecclesia cura per- tineret, et schismatum semina tolleren- tur, &c.”"] CHAP. XI. OF CHRIST’S CHURCH. 269 byters ; but when the baptizers drew the people into factions, bishops were throughout the world elected, and advanced above presbyters to take the whole care of the church. ‘They were both presbyters and baptizers that governed the church before bishops were decreed; ergo, they were no lay elders. This were enough: but Jerome, to shew what presbyters they were, allegeth four places of the scripture, and thereby proveth they were teachers and pastors. I must set down his words ; but as short as I can, that men may be persuaded, or ashamed of their error in this part committed. The very next words in Jerome, ensuing the former, are these ; “ Doth any man think this is not the position of the scriptures, but ours, that a bishop and presbyter are both one? Let him read the words of the apostle to the Philippians, where he saith; ‘ Paul and Timothy to all the saints that are Philip. i. 1. at Philippi, together with the bishops and deacons.’ In one city there could not be many bishops as we name them: but because they called the same men bishops that were pres- byters, therefore he speaketh of bishops as of presbyters, without any difference. In the Acts the apostle at Miletum sent to Ephesus, and called the presbyters of that church, to whom he said; ‘ Look to yourselves, and to all the flock Actsxx. 28. where the Holy Ghost hath made you bishops to feed the church of God.’ Here mark diligently, how calling for the presbyters of Ephesus only, he afterward termed them bishops. In the Epistle to the Hebrews, the care of the church is equally divided amongst many; for he saith to the people, ‘ Obey your rulers and be subject to them; they are those Heb. xiii. that watch over your souls.’ And Peter in his Epistle saith ; ‘ The presbyters that are amongst you I beseech, myself being your fellow presbyter, feed ye the Lord’s flock that is with you.’ These things I bring to shew, that anciently presbyters were all one with bishops; and that in tract of time, to pluck up the roots of dissension, all the charge (of the church) was committed to one*.” The presbyters that governed the church a Hieron. in Comment. in Epist. ad Titum, cap. i. [t. ix. 245. ‘ Putat ali- quis non scripturarum, sed nostram esse sententiam, episcopum et presbyterum unum esse; et aliud etatis, alind esse nomen officii ? relegat apostoli ad Philip- penses verba dicentis, ‘ Paulus et Timo- theus servi Jesu Christi, omnibus sanctis in Christo Jesu, qui sunt Philippis cum episcopis et diaconis ; gratia vobis et pax, tre t Pet. v. 1. 1 Cor. i. 183 xi. 18; Rom. xvi. 17. 1 John ii. 18. 270 in the apostles’ times, did attend and feed the flock, and watch over souls, as those that should give account for them, and had all those qualities that the apostle required in bishops. The same charge and the same grace conclude the same function. And therefore if any were clergymen in the apo- stles’ times, these presbyters were not laymen. But these governed the church, as Jerome saith: laymen therefore they were not, by Jerome’s own confession, that did then govern the church. The persons we see who they were; now for the time how long they continued governors of the church. Before schisms did arise, the church was governed by their common advice ; but schisms and divisions grew even in the apostles’ times, as it is evident by Paul’s own report, and by St. John’s likewise. Wherefore Jerome’s words do not infer that presbyters ruled the church any longer than the apostles’ times, nor so long neither. If I seem to take a nice advantage of the time, let Jerome express his own meaning. In his epistle to Evagrius, debating at large that bishops and presbyters were all one in the apostles’ time; and alleging both the same and sundry other proofs for his intent, he addeth; “ That after one was elected and advanced above the rest, this was to remedy schisms, lest every man drawing the church of Christ to himself, should rent it in pieces. So at Alexandria from Mark the Evangelist, to Heraclas and Dionysius, bishops THE PERPETUAL GOVERNMENT CHAP. XI, there; the presbyters always et reliqua.’ Philippi una est urbs Mace- doniz, et certe in una civitate plures, ut nuncupantur, episcopi esse non poterant. Sed quia eosdem episcopos illo tempore quos et presbyteros appellabant, prop- terea indifferenter de episcopis quasi de presbyteris est locutus. Adhuc hoc alicui videatur ambiguum nisi altero testi- monio comprobetur. In Actibus Apo- stolorum scriptum est, quod cum venis- set apostolus Miletum, emiserit Ephe- sum, et vocaverit presbyteros ecclesie ejusdem quibus postea inter cetera sit locutus : ‘ Attendite vobis et omni gregi, in quo vos Spiritus Sanctus posuit epi- scopos pascere ecclesiam Domini, quem acquisivit per sanguinem suum.’ Et hic diligentius observate, quomodo unius civitatis Ephesi presbyteros vocans, post- ea eosdem episcopos dixerit. Si quis vult chose one of themselves, and recipere eam epistolam que sub nomine Pauli ad Hebreos scripta est, et ibi zqualiter inter plures ecclesie cura di- viditur. Siquidem ad plebem scribit: ‘ Parete principibus vestris, et subjecti estote: ipsi enim sunt qui vigilant pro animabus vestris, quasi rationem redden- tes, ne suspirantes hoe faciant ; siquidem hoc utile vobis est.’ Et Petrus qui ex fidei firmitate nomen accepit, in epistola sua loquitur dicens, ‘ Presbyteros ergo in vobis obsecro compresbyter, et testis Christi passionum, qui et ejus glorie que in futuro revelanda est socius sum, Pascite eum qui in vobis est gregem Domini,’ etc. Hezc propterea ut ostenderemus apud veteres, eosdem fuisse presbyteros quos et episcopos: paulatim vero ut dissen- sionum plantaria evellerentur, ad unum omnem solicitudinem esse delatam.”’] CHAP. xT. OF CHRIST’S CHURCH. Qik placed him in a higher degree, and called him a bishop».” Lay elders Jerome never knew any to be governors of the church: the pastors and teachers that under the apostles governed the church by common advice, were forced, for the preventing and repressing of schisms, to transfer the whole care of the church to one, whom they called a bishop. ‘This began at Alexandria, even from Mark the Evangelist. Jerome’s testimony you have heard. Now choose whether Ambrose shall contradict him, and give him the lie; or rather be reconciled and expounded by him. Ambrose saith the church had “ elders without whose counsel nothing was done in the church’.” These, say you, were lay elders. If we ask you how you prove they were lay, you be at a non-plus. They were pastors and teachers, say we. If you ask how we prove our assertion, we first shew you the judgment of Am- brose elsewhere, that ‘‘in matters of faith, or any ecclesiastical order?,” laymen should not judge and govern priests, which yet the governors of the church must do. I speak still of the private regiment of elders, not of the public power of the magistrate. Next we shew vou the yerdict of Jerome, con- firming his resolution by many places of the scriptures, that the churches at the first were governed by presbyters, which were pastors and teachers. Made we no further proof than this, I convent your own consciences, which of our avowries standeth on the surest ground; yours that leaneth only to your own wills and words ; or ours, that besides the confession of the same father, hath a most evident attestation of another father as ancient and learned as the former. You would seem to be religious and wise ; craze not your credits with a b Hieron. Evagrio, t. ii. fol. 329. “ Quod autem postea unus electus est qui ceteris preponeretur, in schismatis remedium factum est, ne unusquisqne ad se trahens Christi ecclesiam rumperet. Nam et Alexandrie a Marco evange- lista usque ad Heraclam et Dionysium episcopos, presbyteri semper unum ex se electum in excelsiori gradu collocatum, episcopum nominabant.” ¢ Ambros. in 1 Tim. v. [t. v. 406. “ Seniores quorum sine consilio nihil agebatur in ecclesia.”’] d Ambros. Epist. lib. v. 32. [t. ii. 121.“ Nec quisquam contumacem ju- dicare me debet, cum hoe asseram quod auguste memoria pater tuus non solum sermone respondit, sed etiam legibus suis sanxit, in causa fidei vel ecclesiasti alicujus ordinis eum judicare debere, qui nec munere impar sit, nec jure dis- similis : Hee enim verba rescripti sunt : hoe est, sacerdotes de sacerdotibus voluit judicare.”’] ¢ Hieron. in Esaiz, cap. iii. [t. v. 17. “ Nos habemus in ecclesia senatum nos- trum, coetum presbyterorum.”’] f Idem in Michee, cap. iii. [t. vi. 175. “ Judices domus Israel non sunt alii nisi episcopi, presbyteri, et diaconi.’’] 272 THE PERPETUAL GOVERNMENT CHAP. XI. non obstante, that your fancies must prevail, whatsoever councils or fathers say to the contrary. For the rest we need no better expositor than Jerome, in the very place which yourselves allege. ‘‘ We have in the church our senate, even the assembly of presbyters*.” Else- where he saith; “ ‘The judges over the house of Israel are none other but the bishops, presbyters, and deacons.” And these three words, when they come together, import the order and degrees of ecclesiastical offices. ‘ Bishop, presbyter and deacon, are not names of deserts, but of offices’ ;”’ and those clerical, not laical. ‘ He became a clergyman, and so a pres- byter by the accustomed degrees,” saith Jerome of Nepo- tianus. And again: “ You bishops and presbyters, and all the ecclesiastical order, which feed your flocks'.” If therefore Gregory call the presbyters seniores ecclesia, “ the elders of the church,” in respect of the rest of the clergy; or if Austin write unto them, clero et senioribus, “to the clergy and elders ;” or if Tertullian writing to the ethnics, who under- stood not the order and offices of the church, say in commen- dation of the Christian meetings, President probati quique seniores, “ The rulers of our assemblies are certain approved elders ;” what inference can hence be made, that they meant lay elders, since they use neither words nor circumstances, but such as will agree to the graver, wiser, and elder sort of the clergy, otherwise called presbyters? Yea, Ambrose him- self will tell you, that amongst the clergy the presbyters were called seniores, “ the elders,’ as next in honour, age, and judgment to the bishop. Speaking of ecclesiastical officers and ministers, he saith ; “‘ There is no cause for the youngers to resort to the houses of widows and virgins, except it be to visit them; and that with the elders, I mean with the bishop, or if the matter be urgent, with the presbyters. What need we give occasion to secular (or lay) men to backbite*?”’ How & Hieron. advers. Jovin. lib. i. [t. ii. 279. “ Qui pascitis greges, episcopi et 41. ‘* Episcopus, presbyter, et diaco- presbyteri, et omnis ordo ecclesiasti- nus non sunt meritorum nomina, sed cus.”’} officiorum.”’] k Ambros. Officior. lib. i. cap. 20. h Idem in Epitaphio Nepotiani. [t.i. [t. i. 12. ‘‘ Viduarum ac virginum 23. “ Quid multa? Fit clericus et per domos, nisi visitandi gratia, juniores ad- solitos gradus presbyter ordinatur.”] ire non est opus : et hoc cum senioribus, i Idem in Jeremie, cap. vi. [t. v. hoc est cum episcopo ; vel, si gravior est CHAP. XI. OF CHRIST’S CHURCH. 273 think you? were there not elders amongst the clergy, and those the same men that were otherwise called presbyters ? Yet my demonstration is unanswered.] Your mistaking of Ambrose’s both meaning and words is a very simple kind of demonstration ; you do not mark the text which you bring. Ambrose doth not say, the church had once elders which now are vanished ; but, nothing at the first was done in the church without their advice, which now is out of use, whiles the pastors will seem alone to be wise. ‘The men remained that were before, but less regarded and less consulted than at first. And so your demonstration is nothing else but a miscon- struction of your author’s words. Since you leave me no better handfast in Jerome and Am- brose for lay elders, I will requite you with the like for bishops, which is this: that as the church at first was governed by presbyters without lay elders; so was it likewise without bishops. If I forego the one, you must also forego the other ; and then gain you little if bishops must be removed from the government of the church as well as lay elders. And this is so clear, that no cunning can obscure it.] I did all this while look when you would revive your spirits with this mithridate! ; you were eyen at last cast with your lay elders. But if we cannot justify the state of bishops by the scriptures and fathers, better than you do lay elders, we will quietly disclaim them. Jerome’s words are wonderfully plain, that bishops in the apostles’ times did not differ from presbyters; and are now above them rather by the custom of the church than by the truth of the Lord’s disposition, and ought to rule the church in common.] I am so far from rejecting or declining Jerome’s authority in this point, though he seem very favourable to you, that if you will stand to his censure, I will do the like ; but before we wade deeper, let us lay forth the state of the question, that we may thereby perceive what the sacred Scriptures and ancient fathers do confess or confute. causa, cum presbyteris. Quid necesse quando ruentem et prope desperatam est ut demus obtrectandi locum secu- laicorum seniorum causam hac machina laribus.”} fulcires et reficeres.” 1 Thus L.: “ Expectabam equidem BILSON. 1 THE PERPETUAL GOVERNMENT CHAP. STL CHAP, Xie To whom the apostles departing or dying left the government of the church ; whether equally to all presbyters, or chiefly to some; and how far the conceits of late writers herein vary from the ancient fathers, whose words they pretend to follow. HAT order and discipline are not only profitful, but also needful in the church of God, and as well amongst pas- tors and teachers, as learners and hearers, might many ways be confirmed, if it were not on all sides concorded. They that most dissent in the kind of government, do first agree on the use of government; they would else not strive for that which might still be wanted, and never missed in the church of Christ. ‘“ Order,” saith Nazianzen, ‘is the mother and pre- server of all things*.” The utility and necessity whereof, as in all states and creatures, so specially in the church of God, and in the pastors and governors thereof, he that liketh at large to examine, let him read Nazianzen’s oration plentifully and purposely written of that argument. Only I advise with him, that under a show of religion and zeal, ‘“* No man be wiser than he should, no man uprighter than the law, clearer than the light, straighter than the rule, nor forwarder than the commandment!.” If order and discipline be necessary for all persons and ages in the church of Christ, the govern- ment of the church must not cease with the apostles, but dure as long as the church continueth, that is, to the world’s end; and consequently so much of the apostolic power, as is requisite for the perpetual regiment of the church, must remain to those that from time to time supply the apostles’ charge, and succeed in the apostles’ rooms. Afore we enter to intreat of the first institution of bishops, k Nazianz. de Moderatione in Dispu- @rtw mAéov 7) Karas exer gopds, pnde tationibus servanda. [Oratio xxvi. 448. od véuov voumdrepos, unde AaumpdTe- Lutet. Par. 1609. Tdtis untnp TaeY pos TOD pwrds, unde TOD Kavdvos edOUTE- ovtwy eo7) Kal aoparera. | pos, unde TAS EvTOATS HWnASsTepos. | 1 [dem ut supra. [p. 446. Mydels obv CHAP. xII. OF CHRIST’S CHUREH. Q75 we must carefully distinguish these three points: the things which must be derived from the apostles to their helpers and successors in all ages and churches ; the persons to whom they were committed; and the times when. If we wander in these, we shall never get any certain resolution of the matter in question. What the things are which must abide for ever in the church, I shewed before™; it shall suffice now to rehearse them ; namely, ‘“ power to preach the word and administer the sacraments, the right use of the keys, and imposition of hands,” for the placing of fit men to undertake the cure of souls, and removing of unfaithful and unfit men from infect- ing and offending the church. These must not fail in the church, so long as there is a church ; for the want of any one of them is the confusion, if not subversion of the church. These four parts in this chapter, for brevity’s sake, I often reduce to two branches, which are doctrine and dtsci- pline ; comprising in doctrine the dividing of the word and dispensing of the sacraments; and referring the rest, I mean the public use of the keys and imposition of hands, to the dis- cipline or regiment of the church. The parties to whom these ecclesiastical duties might pos- sibly be committed, we then also numbered, and found four sorts of them :—* the people, the lay elders, the presbyters, and the bishops.”’ ‘The people must needs be excluded from intermeddling with pastoral duties : for if all shouldbe teachers, who should be hearers? if there were none but shepherds, what should become of the flock? He that hath put a dif- ference betwixt the “stewards” and the “ household,” the Mate. xxiv. “labourers” and the “harvest,” the “watchmen” and the #*.. “ citizens,’ the “ builders’ and the “ stones,” the “ sower” Ezek. and the “ ground,” the “ husbandmen” and the “ tillage,” the } pot. i. a ‘* leaders” and the “ followers,” even the same Lord hath pro-? Matt. xiii. hibited those degrees to be confounded, which he hath dis- “Cor. iii. 9. tinguished. “Are all apostles? are all prophets? are al] Heb. xiii teachers?” I think not. “Ifthe whole body were the eye,1 fom at where were the hearing? if the whole were hearing, where *? '” m Supra chap. ix. p.1§9. rQ Numb. xvi. 32. 2Sam. vi. 7. 276 THE PERPETUAL GOVERNMENT CHAP. XII. were the smelling?’ Intrusion upon men is injurious ; upon God, is sacrilegious. ‘The examples of Korah, whom the earth swallowed; of Uzzah, stricken to death, and Uzziah, plagued with the leprosy, for affecting and invading the priest’s office, are well known. Chrysostom saith of the last, «¢ He entered (the temple) to usurp the priesthood, and he lost his kingdom. He entered to become more venerable, and he became more execrable. So evil a thing it is not to abide within the bounds that God hath appointed us, either of honour or knowledge.” What I say of the people, I say likewise of lay elders, forsomuch as they are but a part of the people; and look what the whole is prohibited, every part is interdicted. If laymen may intermeddle with ecclesiastical functions, why not the people? If the people may not, why should the elders, since both are lay? If they renounce the execution, and challenge the supervision of ecclesiastical duties, they fly from one rock, and fall on another; they clear themselves from the word, and entangle themselves with the sword. Governors of the church that be neither ministers nor magis- trates, I yet conceive none ; if any man’s skill be so good, that he can describe us a government betwixt both, that shall wrong neither, I would gladly give him audience. Howbeit we need not trouble our heads with the manner of govern- ment that lay elders must have distinct from the priest’s and prince’s calling, before we have better proof for the persons that shall enjoy this privilege. When you make it appear there were such officers in the church of Christ, we will then intreat you to bound out their office by the word of God, or writings of the ancient fathers : till then we stand resolved there were never such governors nor government established by the apostles, nor acknowledged by their after-comers in Christ’s church. The places pretended both in scriptures and fathers for such elders we have leisurably perused and exa- mined, and we find not so much as the footsteps of any lay elders. Presbyters we find and rulers, but no reason to lead ” Chrysost. de Verbis Esaiew, Vidi Do- zravtds Aourby atiudtepos hy akdbaptos minum, hom. v. [t. iii. 766. Eiojadev dy. toootTdy ear Kady, Td wh mevewy icpwobyny AaBetv, 6 dé Kad Thy Baciheiay Evdov enl Tay SobevTay Nuly mapa Tov amdrecer. eiaqrOe, yevérbar ceuvdtepos, cod pérpwr, ky Te emi Tyshs, av Te emt Kal yéyover evaryéorepos. Kal yap idiwrov ‘yveoews TOVTO 7-] CHAP. XII. OF CHRIST’S CHURCH. 277 they were lay presbyters or rulers. Against them we find all the Christian and ancient councils, laws, and fathers that ever mentioned any presbyters. If I shuffle any writers’ words, or dazzle the reader’s eyes, shew me the place, I will yield to mine error. In the mean time I take him to witness that is Judge of all secrets, I endeavoured to walk soundly and simply, without swaying or leaning to either side more than the evidence of the truth enforced me. Two sorts are left, (for I still profess that lay elders were never admitted to meddle with any such matters,) to whom the apostolic power and charge, which must always remain in the church, may be communicated and imparted; and those are presbyters and bishops. By presbyters, I mean those whom all the catholic fathers and councils with one consent call presbyteros, placing them in the middle between bishops and deacons, when they divide the clergy into episcopos, pres- byteros, et diaconos, “ bishops, presbyters, and deacons.” Lay elders I overskip as mere strangers to all antiquity. So that when I speak of presbyteries, I understand thereby the assemblies of such presbyters as were clergymen, and in every city assisted the bishop in the service of God, and advised the bishop in all other affairs of the church®. Thus much I premonish, lest the often use of the word presbyter in this chapter should either perplex or unsettle the reader. The times must likewise be remembered. ‘The apostles, both in teaching and governing the churches, when they were present had helpers; when they were absent, had sub- stitutes ; after their final departures or deaths, left successors. So that the things originally descending from the apostles and continually remaining in the church, are the charge of the word and sacraments, and the power of keys and hands ; the persons to whom they were committed, either presbyters or bishops ; the émes when, the presence, absence, depar- ture, or death of the apostles. If we neglect or confound these parts, we shall but rove in the air at the right govern- ment of the church ; if we observe them, we shall force the question to an issue that will not deceive us. And first for the word and sacraments. ° Thus L.: “ majoraque ecclesie negotia communi censilio pertractabant.” Eph. jv. 11. L036 Ve 1 Pet.v. 1. Acts xx.17. Eph iv. Os HS% Matt. XXVill. 19. 1 Cor. 1. 17. Luke iii. 3. Acts vii. 37, 38. 278 THE PERPETUAL GOVERNMENT CHAP. XII. It may not be denied, but as the word and sacraments are the most essential seeds of the church, so the handling and sowing thereof in the Lord’s ground must be the general and principal charge of all pastors and presbyters, that either feed or rule the flock of Christ: for whether they be ‘ apostles, evangelists, prophets, pastors,” or ‘* teachers,” I mean such as Paul reckoneth to the Ephesians for the work of the ministry ; or as the Holy Ghost in other places calleth them ‘* bishops” and “ presbyters,”’ this power is common to them all. With- out the word and sacraments, the “ saints” are not “ gathered,” the “ church” is not “ edified,” “faith” 1s not “ perfected,” heaven is not opened; wherefore in preaching the word and administering the sacraments, the scriptures know no dif- ference betwixt pastors and teachers, bishops and presbyters, Had not our Saviour delivered both in one joint commission to his apostles when he willed them to go and “teach all nations baptizing them ;” Paul sheweth that preaching the word was of the twain the greater and worthier part of his apostolic function: “ Christ sent me not to baptize, but to preach the gospel ;” not that he might not or did not use both, but the latter was the chiefer. So “ John preached the bap- tism of repentance,” not dividing the offer of the word from the confirmation of the sacrament, but joming them both together as coherent and consequent the one to the other ; for God doth not send his messengers to make empty promises, but ratifieth the truth of his speech with the seals of his word, which are the sacraments. And therefore he that hath charge from God to preach the one, hath also leave to perform the ether. Whom God hath placed in his church, that by his mouth we should believe, by his hands also we may be bap- tized, as appeareth by Philip conyerting and baptizing, not only the eunuch, but the whole city of Samaria ; and for that cause St. Austin justly calleth as well presbyters as bishops, «ministers of the word and sacraments?.” A new distinction is lately devised, that pastors in St. Paul August. Epist. Jib. exlviii. [t. ii. bum Dei, ut jam non mihi liceat assequi 687. “Quod si propterea in re ipsa quod me non habere cognovi ; jubes ergo didici quid sit homini necessarium, qui ut peream, pater Valeri.” | populo ministrat sacramentum et ver- OF CHRIST'S CHURCH. 279 were such as had not only the word and sacraments, but also the church and charge of souls committed unto them ; and teachers those that laboured in doctrine, but received no charge neither of sacraments, nor souls. Indeed, Ambrose taketh them for catechizers? of infants; and at Alexandria CHAP. XII. there were moderators! of schools resembling our universities for the training and instructing of such as in time were likely to profit the church of God, but these were not ecclesiastical functions in the church ; they were profitable members of a commonwealth that so did, but no necessary workmen in the ministry. And though there were such for a season at Alex- andria, yet all other cities and churches had not the like ; and they that governed those schools and taught the cate- chumens there, as Pantenus, Clemens, and Origen, were lay- men, and never used at Alexandria to teach the people in the church, as appeareth by Demetrius’s words, then bishop of Alexandria, finding great fault with the bishops of Jerusalem and Cesaria, for suffering Origen, after he had been catechist at Alexandria, to expound the scriptures before the people in the church. His words are these: “ It was never heard, nor ever suffered, that laymen should teach in the church in the presence of bishopss.”” With no face could the bishop of Alexandria have disliked Origen’s fact, if it had been usual in his own church ; and the bishops that wrote in defence of the matter do not avouch it was a general or perpetual rule in the church of Christ for a catechizer to teach in the church, but allege three instances where they saw the like used, and con- fess they knew no more. Wherefore, unless their examples and reasons were stronger and surer, I prefer the judgment of Jerome, Augustine, Chrysostom, Theodoret, and others before this late conceit, who think the apostle expressed one office by two names, to shew what things belonged to the pastoral q Ambros. in Epist. ad Epbes. cap. iv. [t. v- 354. ‘“‘ Magistri vero exor- cistee sunt, quia in ecclesia ipsi compes- cunt et verberant inquietos: sive ii qui lectionibus imbuendos infantes solebant imbuere, sicut mos Judworum est, quo- rum traditio ad nos transitum fecit, que per negligentiam obsolevit.’’] r Eusebii Eccl. Hist. lib. v. cap. 10. {p. 142. “O ye why Mdvtawos ém moA- Aots KaTopOdpact, TOU Kat?’ AAckaySperav TeAeuTaY ‘yeiTaL didacKadelov’ eon porn Kal 61a ovyypapudtwy Tovs Tay Oclwy Soyudtwy Onoavpods brouynmari- (6pevos. | s Euseb. lib. vi. cap. 19. [p. 180. TpooéOnke 5& Tots ypdupacw, bre ToOTO ovdé more HKovaOn* ovde viv yeyevnTral, Td, TapdvTwy emiaKdmay Aaikovs dutAc. | Heb. xiii. 17. 280 THE PERPETUAL GOVERNMENT CHAP. XII. charge. Austin: “ Pastors and doctors, whom you greatly desired I should distinguish, I think to be all one, as you do; not that we should conceive some to be pastors, others to be doctors, but therefore he subjomed doctors to pastors, that pastors might understand doctrine pertained to their office.” *«« Every pastor is a doctor,” saith Jerome*. “ Pastors and doc- tors,” saith Chrysostom, “were (they) to whom the whole people were committed,” and “ they were inferior to those that went about preaching the gospel, because dwelling in more quietness, they were employed only in one place y.”” “ (Paul) calleth them pastors and doctors,” saith Theodoret, “ which were deputed and fastened to a city or village”.” (Ccumenius: “(By pas- tors and teachers) Paul sieaeth bishops to whom the churches were committed*.” But grant pastors and doctors were distinct offices in the church, as you imagine, what gain you by it? You may thereby prove an inequality of ecclesiastical functions, you prove nothing else. “‘ Obey your overseers,” saith Paul, “ and be subject to them: they watch over your souls to give account (for them).” Obedience and subjection to the pastor is due from the whole flock, and all degrees thereof which are no pastors ; but teachers, as you say, were no pastors ; they were therefore inferior to pastors, and subject to their oversight. Now take your choice ; if pastors were all one with doctors, you have lost one of those offices which you affirm to be per- petual in the church ; if they were distinct from them, they were superiors unto them; and so betwixt ministers of the word (for such were teachers by St. Paul’s rule) you establish a (difference of degrees. « August. Epist. lix. [t. ii. col. 290. ‘« Pastores autem et doctores quos maxime ut discernerem voluisti, eosdem puto esse sicut et tibi visum est ; ut non alios pastores, alios doctores intelligamus, sed ideo cum predixisset, pastores, sub- junxisse doctores, ut intelligerent pas- tores ad officium suum pertinere doc- trinam.”’ | = oe in Epist. ad Ephes. cap. iv. [t. ix. 22 “Ut unus atque idem preeses saben, sit pastor et doctor.” y Chrysost.in Epist. ad Ephes. cap. iv. hom. ii. {t. rat 957- Tloimevas kal SidaoKd- Aous, Tovs bAOKAT POV €umemloTEUEvous ZOvos. Ti obvs of Toeves KalotdiacKador éAdtTous; Kal mavu, TOY TepudyT@Y Kal ebaryyeAuComevaoy ot Kabhuevot Kal meph éva, rémov joxoAnMEevat, oiov Tindbeos, Titos.] z Theodoreti Interpret. Epist. ad Ephes, cap. iv. ([Hale. t. iii. Ps 424. Tloévas 5¢ Kal diSacKdAous, Tovs kata méAw Kal Kouny apwpiomevous reve. | a (Ecumenius in Ephes. cap. iv. (Lutet. Par. 1631. t. ii. 36. Tovs Tas €k- KAnglas eumemaTeupevous Aeyel, TOUS émiokdmous, ofos 6 TiydOeos, oios 6 Titos hv.) CHAP. XU. OF CHRIST’S CHURCH. 281 Thus much for the word and sacraments ; the dispensing whereof no doubt was common to all apostles, evangelists, prophets, pastors, and teachers; and so to presbyters and bishops, notwithstanding the moderation and oversight of those things were still reserved to the apostles, as well absent as present, even when the power and charge thereof was im- parted to others. The discipline and government of the church, I mean the power of the keys, and imposing hands, are two other parts of apostolic authority which must remain in the church for ever. These keys are double; the key of knowledge annexed to the word, the key of power referred to the sacraments. Some late writers by urging the one, abolish the other; howbeit I see no sufficient reason to countervail the scriptures and fathers that defend and retain both. The “key of knowledge” must not be doubted of, our Saviour in express words nameth it: “ Wo be to you interpreters of the law ;” for ye. have Lukexi. 52. taken away the key of knowledge ; ye enter ed not in your- selves, and those that were coming in, you forbade.” ‘The *‘ key of power” standeth on these words of Christ to Peter : ““T will give thee the keys of the kingdom of heaven: and Matt. xvi. whatsoever thou shalt bind on earth shall be bound in '* heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.”’ And likewise to all his apostles: ‘“ What- Matt. xviii. soever ye bind in earth shall be bound in heaven: and what- ® soever ye loose on earth shall be loosed in heaven.” And after his resurrection in like manner to them all: ‘* Receive Johnxx.22, ye the Holy Ghost: whose sins soever ye remit, they are ** remitted unto them; and whose sins ye retain, they are retained.” And lest we should understand these places of the preaching of the gospel, as some new writers do, St. Paul hath plain words that cannot be wrested to that sense. Speaking of the incestuous Corinthian that was excommunicated and delivered unto Satan, he saith: “ Sufficient for that man is 2 Cor. ii.6, this rebuking of many; so that now contrariwise ye ought” ‘° rather to forgive (him), and comfort (him), lest he be swal- lowed up with too much sorrow. 'To whom you forgive any thing, I also (forgive): for if I forgave aught to any, I forgave it for your sakes in the sight of Christ.” As Paul 982 THE PERPETUAL GOVERNMENT CHAP. XIL delivered this offender to Satan, and shut both the church and heaven against him, so now upon the detesting and forsaking of his sin, he restored him to the peace of the church, com- munion of the Lord’s table, and hope of God’s kingdom, from which before he was excluded. And, this Paul did, not by preaching the word unto the penitent, for as then he was absent from Corinth, but by “forgiving him in the sight of Christ” and his church, as by his apostolic power he might. Both these keys, the one of knowledge, the other of power, Ambrose mentioneth in his 66th sermon, and like- wise Origen, in his 25th tractate upon Matthew, adding a third key, where he saith: “ Blessed are they that open the kingdom of heaven, either by their word, or by their good work ; for living well, and teaching rightly the word of truth, they open the kingdom of heaven before men, whiles they enter themselves, and provoke others to followe.” The meaning of these late writers, it may be, is not wholly to cast away the key of power, but only to draw the words of Christ, spoken to Peter and the rest of his apostles, rather to the preaching of the gospel, than to excluding from the sacra- ments ; and yet to the church or presbytery they reserve the power of the keys, that is, full authority to excommunicate notorious and rebellious sinners. ‘These men foresee that if the power of the keys be given to the apostles and their suc- cessors, then have lay elders (who do not succeed in the apostles’ rooms and functions) nothing to do with the apostles’ keys. Because this was enough to mar the lay presbytery, therefore the patrons thereof convey the words of Christ to another sense, and build the groundwork of excommunication upon the 18th chapter of St. Matthew’s Gospel, where the church is named, and not the apostles. But this device is both a prejudice to the apostles, and a preamble to the lay presbytery, which all the catholic fathers with one voice con- tradict, as I have before at large declared‘. b Ambros. Sermo Ixvi. [t. ii. 291. « Ambo igitur claves a Domino percepe- runt, scientiz iste, ille potentiz.”] ¢ Origenis in Mattheum hom. xxv. in Matth. xxiii. [t. iii. fol. xlvii. “ Beati autem qui aperiunt illud vel verbo vel opere suo bono........ Bene enim vi- ventes, et bene docentes verbum veri- tatis, aperiunt ante homines regnum celorum. Et dum ipsi intrant, alios provocant introire.”’] 4 Supra chap. ix. p. 166. CHAP. XII. OF CHRIST'S CHURCH. 283 Omitting the lay burgesses of the church, as having no interest in the apostles’ keys, it resteth in this place to be con- sidered to whom those keys were committed, whether equally to all presbyters, or chiefly to pastors and bishops. The like must be done for imposition of hands; whether that also per- tained indifferently to all, or specially to bishops. Before we 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 we will begin with the report and opinion of the ancient fathers, and so descend to the positions and assertions of such as in our age impugn and gainsay the vocation and function of bishops. Epiphanius’ report is this ; “‘ The apostles could not sud- denly settle all things. ‘There was (present) need of presby- ters and deacons; for by those two the necessities of the church might be supplied. Where there was none found worthy of the bishopric, the place remained without a bishop. But where there was need, and fit men found for the episcopal function, bishops were ordained. Every thing was not perfect from the beginning ; but in process of time, things were fitted for the furnishing of (all) oceasions ; the church in this wise receiving the perfection of her government ¢.” Ambrose somewhat differing from LEpiphanius saith ; ** Paul calleth Timothy created a presbyter by himself,” or, with his own hands, ‘‘a bishop, because the first presbyters were called bishops; so as (the first) departing, the next suc- ceeded him. But for that the presbyters which followed, began to be found unworthy to bear the chief regiment; the manner was changed, a council providing that not order but desert should make a bishop appointed by the judgment of e Epiphanii contra Aerium lib. iii. heres. 75. [Par. 1622. t.i. p. 908. Ob yap mdvTa evOds HOvYHOnoay of amd- OTOAO KaTacTICAL mpecBuTépwy yap éyiveto xpela, Kal Biakdvev’ dic yap TOV B00 TovTwy TH eKKAnoaoTIKa SbvayTaL TAnpovabat* Grov Ge ovx ecbpeOn Tis tkios emiskomns, euewev 6 Témos xwpls emiskdmov. brov de yéyove xpela, Kat hoay &ksor emirkorhs, karectdbnoay ént- ckorot” TANS FE wh wvTos, ox Ebpe- Ahoav ev avrois mperBitepo Katacra- Ojvat, Kad npkecOnoay em Ta Kata TOmoV povm emickdm@ tvev 5€ diakdvov, enl- > / 7. \ oKkoToy aduvatoy elvat. Kal émeueAnoato 6 aytos améeroAos Siakdvous civat TO emkdrm 51a thy bmnpeclay, o'tw THs exxAnalas AaBovors Ta wAnpdyara THS oikovoulas’ oUTw Kar exelv@ Kaipod hoa of Térol, kat yap ekaoTov mpayua ovK > bes ~ A v > \ , amr apxys TA TaVTa. EaXEV, GAAG TpoBat- VovTOS TOU Xpdvouv Ta mpos TEAElwaLV TOV xXpeiav KatnoTiCeTo. | 284 THE PERPETUAL GOVERNMENT CHAP. XIL. many priests, lest an unfit person should rashly usurp (the place) and be an offence to many f.” Jerome’s opinion is evident by his words, which I repeated before, and in effect he affirmeth thus much; “ Before there were factions in religion, a presbyter and a bishop were both one ; and the care of the church was equally divided amongst many £:” but when the teachers and baptizers began to draw disciples after them, it was “ decreed throughout the world,” that to stop the rising of schisms and divisions, “ one of the presbyters should be elected and exalted above the rest, to whom the whole care of the church should pertain ;” and he was called a bishop or overseer. And “so by the custom of the church rather than by the truth of the Lord’s disposition, bishops are greater than presbyters,’ with whom they ** should rule the church in common.” I have not altered or neglected any word in Jerome that is material. Some of our time whom for their learning and pains im the church of God I otherwise reverence, though I follow not their judgment in this point, collect out of Ambrose® and Jerome, that in the apostles’ times bishops did not differ from presbyters : only there was in every place a president of the presbytery, who called them together, and proposed things needful to be consulted of; and this kind of priority went round to all the presbyters, every man holding it by course for a season, (which some think was a week,) even as the priests of the law had their weekly courses to serve in the temple. ‘This kind of moderating the presbyteries by course for a week or a month, they take to be apostolic; all other sorts of regiment used after in the church, they suppose to be f Ambr.inEphes. cap. iv. [t.v. p.355- “(Apostolus) Timotheum presbyterum a se creatum episcopum vocat, quia primi presbyteri episcopi appellabantur; ut recedente eo sequens ei succederet. Sed quia coeperunt sequentes presbyteri in- digni inveniri ad primatus tenendos, immutata est ratio, prospiciente concilio, ut non ordo sed meritum crearet episco- pum multorum sacerdotum judicio con- stitutum ne indignus temere usurparet, et esset multis scandalum.”’] & Hieron. in Tit. i. [t. ix. 245.] et in Epist. ad Evagrium. [Idem est ergo presbyter qui episcopus: et ante- quam diaboli instinctu, studia in reli- gione fierent, et diceretur_ in populis, Ego sum Pauli, ego Apollo, ego autem Cephe, communi presbyterorum consilio ecclesia gubernabantur. Postquam vero unusquisque eos quos baptizaverat suos putabat esse, non Christi, in toto orbe decretum est, ut unus de presbyteris electus superponeretur ceteris, ad quem omnis ecclesie cure pertineret, et schis- matum semina tollerentur.”’} h In Kesponsione ad tractationem de Gradibus Ministrorum Evangelii ab Hadriano Saravia editam. CHAP. XII. OF CHRIST’S CHURCH. 285 men’s inyentions, and therefore they call the one form of government divine, the other human. I could wish that in men of great gifts, affection and pre- judice did not often overrule learning and judgment; but the greatest men in Christ’s church (excepting always the apostles) have inclined some to private opinions, some to known errors: and therefore later writers must think it no dishonour to have their reasons weighed before they be re- ceived: for my understanding I would gladly learn, where I shall read, that bishops in the apostles’ times governed by weeks or years; and that this kind of priority went by course in every place to all the presbyters. I see it alleged out of Ambrose, but I find no such thing affirmed by Ambrose. He saith, “ The first,” that is, the chiefest or eldest, ** presbyters were called bishops, so as he departing (or leaving the place) the next succeeded him'.” He doth not say, the first departed at the week’s or year’s end; nor the next succeeded, and so round every man in his course ; but “ when the first departed” or left his place, (as by death, deprivation, desertion, translation, persecution, continual sick- ness or any other occasion,) they did not choose another to succeed him, but the next in order and standing to him that departed, took his place. By this you may imagine that the apostles at the first in every place where they came, took care to order the presbyteries in such sort, that every man might be placed according to the measure of the gifts and graces, which he had received of the Holy Ghost, and withal ap- pointed the eldest or first to moderate their meetings until further order should be taken: and when the place was void by death or otherwise, the next to succeed him without any other or further consent or election of the people or presby- tery. But what can be more against Ambrose’s words and sense, than that a weekly or monthly government went round about to all the presbyters by course, since he affirmeth, that not all, but only the first presbyters were bishops? If all were bishops by course, how could only the first have that place? if all were first, who was second or third? By primi i Ambros. in Ephes. cap. iv. [t. v. 355. ‘‘ Primi presbyteri episcopi appel- labantur ut recedente eo sequens ei succederet.”’] 286 THE PERPETUAL GOVERNMENT CHAP. XII. presbyter?, “the first presbyters,” he doth not mean all the pres- byters that were in the first age of the church under the apostles ; for then they should all be bishops, and none pres- byters, which is a contradiction in the very words; but by primus and sequens, “ the first” and ‘‘ the next,” he meant those that were so placed in order by the apostles. Let Ambrose himself tell you so much. ‘“ He is a bishop, which is first amongst the presbyters, so that every bishop is a presbyter, but every presbyter is not a bishop. (For example), Paul signifieth that he made Timothy a presbyter, but because he had none other before him, he was a bishop. Whereupon (Paul) sheweth him how he should ordain a bishop; for it was neither meet nor lawful, that the inferior should ordain the greater (or superior). No man can give that which he hath not received*.” Every presbyter was not a bishop, saith Ambrose ; ergo, that office went not round by course along all the presbyters. Again, Timothy was therefore a bishop, because he had none other before him ; but if they went round by order, Timothy had many weeks another above him, and afore him, and then Timothy was no bishop, but when his course came. ‘Thirdly, if every presbyter were a bishop in his turn, how fond a reason were this, which Ambrose maketh, that Timothy must be a bishop before he could impose hands to ordain a bishop; since it is not lawful for an inferior to ordain his superior, and no man could give that which he had not received. For if that office went by order, every man received episcopal power to impose hands in his course, and consequently might give it. Wherefore it is no part of Ambrose’s meaning or saying, that the episcopal honour and dignity was in the apostles’ times imparted to all the presby- ters of every church in their turns; each of them enjoying it a week or a year; it is a dream of yours, and so far from all proof and likelihood, that for your learning and credit’s sake you should not father it on Ambrose. What Ambrose proveth k Ambros. in t Tim. i. cap. 3. [t. v. 402. ‘*Sed episcopus primus est, ut omnis episcopus presbyter sit, non omnis presbyter episcopus. Hic enim episco- pus est, qui inter presbyteros primus est. Denique Timotheum presbyterum ordinatum significat: sed, quia ante se alterum non habebat, episcopus erat. Unde et quemadmodum episcopum or- dinet, ostendit. Neque enim fas erat aut licebat ut inferior ordinaret ma- jorem. Nemo enim tribuit quod non accepit.””] “CHAP, XIL. OF CHRIST’S CHURCH. 287 for us against the main grounds of your new discipline, in place where, we will not forget. To return to the ancient fathers, and sincerely to view their reports without shortening or lengthening them for either side, Epiphanius’ speech is in part clear, in part obscure. I observe three points in him that appear to be true, and ac- cord with the judgment of the rest of the fathers. The first is, the apostles could not at the new planting of the churches settle and dispose all things in such perfection, as in time they did. So saith Ambrose : “ After that churches were established in all places, and offices (distinguished, or) digested, they took another order than at beginning!” And why? The first re- gard the apostles had, was to gain unbelievers to Christ ; the second, to govern such as were gained. And these two re- spects might best be performed by two contrary courses. To increase the church, the more workmen the better. For when “the harvest is great,” if “the labourers be few,” the rooms Luke x. 2. cannot be filled. 'T guide the church, the fewer the better, except it be with counsel to advise. For divers men have divers minds and divers meanings, and in a multitude of governors, emulation and dissension are no rare springs. Wherefore no marvel though the apostles took besides them- selves as many helpers as they could to convert the world unto Christ ; and yet took not unto themselves as many rulers as they could in every place to govern the believers. By order of nature men must be gotten together, afore they need be governed; and so in the building of the church the num- ber of preachers at the first was more requisite than the choice of governors. And for that cause Epiphanius’ second position is very true, that presbyters and deacons) the one to labour in the word and dispense the sacraments, the other to relieve the poor and attend to divine service) were every where ap- pointed by the apostles. These were sufficient to begin the churches, and these were fittest to increase the church. And therefore in many places, the apostles left none other but these. If you ask, who then governed the churches in those beginnings? I answer, the flock was both augmented and 1 Ambros. in Ephes. cap. iv. [t. v. aliter composita res est, quam ce- 355- “ Postquam omnibus locis ec- perat.’’] clesi# sunt constitute et officia ordinata, Acts xv. 36. xiv. 23. 288 THE PERPETUAL GOVERNMENT CHAP. X11. directed by the presbyters that laboured in the word. The chief government to impose hands and deliver unto Satan rested yet in the apostles, who often visited the churches which they planted, and ordained presbyters (as they passed) to supply the wants of every church. The third point in Epiphanius’ report is this; that although it be not extant in the apostles’ writings, that in every place where they came at first they left bishops; yet the scriptures do witness that Paul furnished some places with bishops, as Ephesus and Crete with Timothy and Titus. Thus far I see not what you can refel in Epiphanius. Perchance you will deride Epiphanius’ simplicity, that could not discern betwixt an evangelist and a bishop; for (as you maintain) Timothy and Titus were evangelists and not bishops, and had an extraordinary and no ordinary calling. You cannot charge Epiphanius with ignorance in this behalf, but you must do the like to the eldest and best learned fathers of the primitive church, namely, Eusebius, Ambrose, Chrysostom, Jerome, Cicumenius, Primasius and others; which affirm as Epiphanius doth, that Timothy was a bishop ordained by St. Paul: but thereof anon ; as also whether an evangelist might be a bishop or no; which conclusions of yours, though they be most feeble and unsure, 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 lack of fit men to bear the office. It may be some will think it strange, that amongst so many prophets, pastors 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 meet men were found for all the churches in the world; but as that which Epiphanius saith, might be some cause of wanting bishops at the first ; so, if I be not deceived, there were other causes that moved the apostles not straight- ways to place bishops in every church where they preached, which I will specify, when the testimonies of Ambrose and Jerome be thoroughly perused. Ambrose at first sight seemeth somewhat to dissent from Epiphanius, in that he thinketh the churches had both pres- CHAP. XII. OF CHRIST’S CHURCH. 289 byters and bishops left them by the apostles ; and the presby- ters were placed in an order, according to the deserts and worthiness of each man, by the apostles and others that founded the churches; and this rule delivered, that as the first and chiefest presbyter (who was bishop in name, and su- perior in calling to the rest) failed, so the next should succeed in his room, and enjoy the episcopal chair and power after his departure. And when some presbyters did not answer the expectation which was had of them, but scandalized the church, that course of standing in order to succeed was changed, and bishops were chosen by the judgment and liking of many priests, to cut off unworthy and offensive men from the place. I could admit this report of Ambrose, but that he expresseth not when, and by whom this change began, he saith, Prospiciente concilio, «‘ A council (foreseeing or) pro- viding, that not order but merit should create a bishop ;”’ but what council? If he meant a council of the apostles, which is not expressed, but may well be intendeu, (for the wor |s stand indifferent to any council,) no testimony can be weigh ier for bishops than this of Ambrose, which is brought against them. If he meant others after the apostles’ deaths, what au- thority had they to change the apostolic government, or by their decree to bind the whole world? But this I reserve till Jerome’s witness be repeated and examined. Jerome in his words before cited™ avoucheth three special things. First, that till dissensions sprang in the church, “‘ bishops and presbyters were all one, and the churches were governed by the common advice of presbyters, amongst (whom) the care of the church was equally divided.” Next, that to root out schisms rising very fast through the preachers’ and presbyters’ factions, ‘“‘ by a decree throughout the whole world, one of the presbyters was chosen” in every church, “and set over the rest,” and to him “ the whole care of the church did” ever after “ appertain.” Thirdly, that this “ subjection of the presbyters” under the bishop, and “ majority of bishops” above presbyters, grew “rather by the custom of the church, than by the truth of the Lord’s disposition,” for they “should rule the church in common.” m Page 284. BILSON. Wy > ENGR Fee 28. Philipp. i. 1. AM sts Gp 1 Pet. v. 1, 2s 290 THE PERPETUAL GOVERNMENT CHAP. XII. ‘These words of Jerome may be either very true according to the time that they be referred unto, or very false. If you so construe Jerome, that all the while the apostles lived, bishops were all one with presbyters, and had no more charge nor power in-the church than presbyters; you make Jerome contradict the scriptures, himself, and the whole array of all the ancient fathers and apostolic churches, that ever were since Christ’s time ; for all these affirm and prove the contrary. But if you so expound Jerome that the apostles for a time suffered the presbyters to have equal power and care in guiding the church (themselves always sitting at the stern, and holding the helve whiles they were present in those parts of the world) till by the factions and divisions of so many governors the churches were almost rent in pieces ; and thereupon the apostles forced, did set another order in the church than was at first, and with the good liking of all the churches, (either troubled with contentions, or justly fearing the like events in time to come,) did commit each place to one pastor, leaving the rest to consult and advise with him for the health and peace of the people, and by this example taught the whole church what perpetual rule to observe after their deaths ; Jerome saith as much as I can or do desire. I come now to the quick; let the Christian reader mark this issue well in God’s name, and what side bringeth soundest and surest proofs, there let the verdict go. Jerome proveth by many scriptures, that a presbyter and bishop were names indifferent, and often used to the same persons. Paul calling for the presbyters of Ephesus said unto them, “ Take heed to yourselves, and to all the flock, in which the Holy Ghost hath set you émucxdzovs, (overseers, or) bishops to feed the church of God.” Inscribing his epistle to the Philippians, he saith, “ To all the saints which are at Philippi with the bishops and deacons.” And so to Titus: “I left thee in Crete to ordain presbyters in every city, if any be unreprovable: for a bishop must be unreprovable.” Peter likewise writing to the Jews dispersed, saith, “ The presbyters which are amongst you I beseech, which am also a presbyter: feed the flock of God committed to you, émoxo- nobrtes, overseeing it, not constrainedly, but willingly.” CHAP. XII. OF CHRIST’S CHURCH. 291 All the presbyters that fed the flock are in these places called bishops: I grant it fully; the words are clear. What hence conclude you? ergo, the offices were then all one? Nay, ergo, the names then were common. Otherwise, how think you by this argument? Peter calleth himself cvpapec- Bérepos, “ « fellow presbyter” with the rest ; are therefore the x Pet. v. 1. apostleship and the presbytership both one office? Of Judas Peter saith in the Acts ri émusxoniv adtod, “ his bishopric let Acts i. 20. another take.” Will you grant, that an apostle doth not differ from a bishop? Admit you the one, and I will receive the other. Names may be common, though offices be distinct. There were then at Ephesus, and amongst the dispersed Jews no bishops, but such as were presbyters ; and they many, not one.] Distinguish the times, and the scriptures will agree. ‘There was a time (as Jerome telleth you) when the “‘ churches were governed by the common advice of the pres- byters.” In this time spake Paul to the presbyters of Ephe- sus, in this time wrote Peter to the presbyters amongst the Jews. After this, the factions of the teachers caused the apostles to establish another kind of government, and to com- mit the chief care of each church, which they had planted, to some chosen person that should oversee the flock as pastor of the place™, the rest being his helpers to disperse the word, and advisers to govern the church. If you prove that, you say somewhat to the matter.] If I prove it not better than you do your lay elders, I am con- tent to renounce the one, as I do the other. Will you prove it by the scripture ’] I will so prove it, as you shall not refuse it, unless you reject both the book and church of God. What will you prove?] ‘That the apostles in their lifetime did institute one pastor to take the chief care of one church ; and consequently the change which Jerome speaketh of, from the common and equal regiment of presbyters, to the parti- cular and preeminent moderation of the churches in each place by bishops, was not made after the apostles were dead, but whiles they lived; and then of force by their decree ; for m Thus L.: “electo uno aliquo singulari fide et doctrina predito, qui ad clavum ecclesiz cujuslibet sederet,” U2 292 THE PERPETUAL GOVERNMENT CHAP. Xil. during their times none might interpose themselves to change and alter the form of the church discipline settled by them, without their leave and allowance. If it were ever decreed by them, it would be found in their writings, and that it cannot. Besides, had it been their doing, it might justly be called God’s disposition and ordinance, which Jerome saith it may not.] Their doctrine indeed doth plainly appear by their writings; their successors do not. For how should the apostles declare by their pens who succeeded them after their deaths? Is not the whole church of Christ a law- ful and sufficient witness in that case? If we believe not the churches, that were directed and ordered by the apostles’ preaching and presence, nor their scholars that lived with them, and next succeeded in their rooms, who that wise is will believe our bare surmises and silly conjectures of things done 1500 years before we were born? Yet if the scriptures do not signify so much, we will lose it. But before I enter to prove it, I will search out the right cause why the apostles did not in every place where they came presently erect bishops to govern the churches which they planted. The reasons why the apostles did not at the first preaching of the gospel commit the churches to the regiment of bishops, I find were these three. First: they reserved the chief power of imposing hands and punishing notorious offenders to themselves, whom Christ made bishops and overseers of his church. For though to feed, lead, and attend the flock, they took the presbyters to be their helpers, yet the weightiest matters of the church, as giving the graces of God’s Spirit, and delivering unto Satan, they retained in their own hands, so long as they were in those places or parts of the world. The second is, that which Epiphanius noted, that although there were many endued with excellent gifts to preach the word, yet the apostles would trust none with the chief charge of the churches, till they had fully seen and perfectly tried, as well the soundness of their minds, as greatness of their gifts. Thirdly, lest they should seem to seek the advancing of their followers more than the converting of unbelievers, they suffered the churches to take a trial what equality of many governors would do; and when the fruits thereof CHAP. XU, OF CHRIS1T’S CHURCH. 293 proved to be dissension and confusion, the apostles were forced to commit the churches at their departures to certain ivicd and approved men to be chief p.stors of the several places, and the churches were all as willing to receive them, finding by experience what continual schisms and heresies grew by the perverseness of teachers, and could not be re- pressed by the confused government of the presbyters, which were many in number, and equal in power. None of these things are expressed in the scriptures.] If the fathers alone did witness them, say we not much more for bishops than you do for lay elders? but you shall see the grounds of their reports testified even in the scriptures. ‘That the apostles, at the first planting of the churches, kept to themselves the power of imposing hands and delivering unto Satan, which the fathers call episcopal power, is no news in the scriptures ; they could not lose that, unless they lost their apostleship withal: you must shew by the scriptures where they committed this power to the presbyters of every place ; or else our assertion standeth good that they retained it to them- selves. For of their having it there is no doubt; of their committing it to the presbyters of every church there is no proof. And therefore the fathers do utterly deny that the apostles delivered that power to any but to bishops. Their proofs be stronger than you take them for, howsoever you will shift them. There were presbyters at Ephesus besides Timothy, and in Crete besides Titus, and yet Paul left the one at Ephesus to ‘impose hands,” and the other in Crete to “ordain presby- ters” in every city. If without them the presbyters of either place might have done it, superfluous was both Paul’s charge they should do it, and direction how they should do it. But his committing that power and care to them proveth, in the judgment of the ancient fathers, that the presbyters without them could not do it. Evangelists you say they were, and not bishops. Admit they were. Then as yet neither Ephesus nor Crete had any that might impose hands, and yet had they presbyters ; and consequently this power to impose hands was at that time reserved from the presbyters to the apostles and their deputies. 20., xiii. 2. 1 Cor. v. 2. 294 THE PERPETUAL GOVERNMENT UHAP. XII. St. Paul saith most apparently the presbytery might impose hands, for ‘Timothy received from them imposition of hands.] I have told you already, that take the word how you will, you can prove no such thing thence. If it signify there the degree of a presbyter which Timothy then received, as Je- rome expoundeth the place, it cometh nothmg near your pur- pose. If you take it for the assembly then gathered, when Timothy was ordained, Chrysostom telleth you they were more than presbyters, for otherwise they could not lay hands on Timothy to make him a bishop. Chrysostom, you think, erred in not expounding the place as you do. Then give St. Paul leave to tell you that he was present in the presbytery when Timothy was ordained, and that he “imposed hands” on Timothy. But this I have handled before, to which I refer you; I only now put you in mind, that place will bear no such conclusion. And as the apostles reserved imposition of hands from the presbyters to themselves, so did they keep the delivering of offenders unto Satan in their own power. “ If any obey not our sayings, note him by a letter,” saith Paul, “and keep no company with him.” To what end should they note him by a letter unto Paul, unless Paul had reserved the punishing of such offenders unto himself? ‘ Shall I come unto you with a rod, or in the spirit of meekness?” “ If I come again, I will not spare (such as) have heretofore sinned, and not repented.” I trust this be pla enough to prove that the apostles kept the punishing of sins to themselves, and referred them not over to the presbyters. The apostles having of this power doth not exclude the presbyters from having the same; for at Corinth Paul not only willeth the church to excommunicate that incestuous sinner, but rebuketh them for not doing it before he wrote. | Paul doth not reprove them for not delivering that sinner unto Satan, but for “ not sorrowing” that he might have been put from among them. Had they written of this notorious offence when they wrote of other things to the apostle, that he might have considered of the offender’s punishment, they had done their duties: they could maintain factions, and swell one against another through pride of their gifts; but CHAP, XII. OF CHRIST'S CHURCH. 295 they did not sorrow to see so grievous a crime committed and continued in the eyes both of believers and infidels ; nor so much as signify the same by their letters, as desiring to have such a one excluded from their Christian fellowship. This the apostle chargeth them with; he goeth no further. should have “ noted him by a letter”? unto Paul, and kept no 2 Thess. They company with him, till the apostle had decreed what to do with him. All this doeth you no good: for the apostles neither were nor could be bishops. } I am sure all the fathers with one mouth affirm the apostles both might be and were bishops. Cyprian: “ The Lord himself chose the apostles, that is, the bishops”.” “The apostles are bishops®,” saith Ambrose, « At Rome the first were Peter and Paul, both apostles and bishops?,” saith Epiphanius. «had the office of a bishop at Jerusalem 4.” > «“ James,” saith Chrysostom, And so Euse- bius: “‘ James was the first that after the ascension of our Saviour had the episcopal seat (at Jerusalem)'.” Jerome himself, that is thought to speak much against the state of bishops, saith : “ Peter after the bishopric of Antioch held the EP) sacerdotal chair at Rome’. And again: ‘‘ James, called the Lord’s brother, after the Lord’s passion was straight ordained bishop of Jerusalem by the apostles'.” Theodoret : “ (Paul) sheweth plainly that (Epaphroditus) had the episcopal func- tion committed to him, by calling him an apostle ¥.” What need we more? I remembered you before Peter himself calleth " Cyprian. lib. iii. epist. 9. [ep. 3. p- 6. Oxon. 1682. ‘‘ Meminisse autem diaconi debent, quoniam apostolos, id est, episcopos et prepositos Dominus elegit.””] o Ambros. in Ephes. cap. iv. [t. v. 354. “ Apostoli episcopi sunt.”’} p Epiphan. advers. Hereses, lib. i. heres. xxvii. [Par. 1622. t. i. p. 107. "Ev ‘Péun yap yeysvact mp@ro. UWeérpos kal TlavAos of amdéoroAat avtod Kal énlokoro:. | q Chrysost. in Act. Apost. cap. i. homil. iii. [t. ix. p. 31. Kal dpa thy émtelketav lakdBov. avtds ékaBe Thy émi- okoThy Thy ev ‘lepogoAvpots, Kal [duws | TéTE ovdev Siadeyerau. | r Euseb. Eccl. Hist. lib. iii. cap. 5. [p- 59. ’Emt acl te laxaBov rod Td avrToO: Tis emiaKkor7s Opdvov, mpwtov Mera THY TOU GwTHpos Nuav avddAnpw KEKAnpwpevov. | ’ Hieron. Catal. Scriptorum Eccle- siast. in Petro. [t. i. 262. “ Post epi- scopatum Antiochensis ecclesiz...... Romam pergit, ibique vigintiquinque annis cathedram sacerdotalem tenuit.”’} t Ibidem in Jacobo. [‘ Jacobus qui appellatur frater Domini... . post pas— sionem Domini statim ab apostolis Hierosolymorum episcopus ordinatus.”’] a Theod. in Epist. ad Philipp. cap. i. (Hale. 8vo. 1771. t. iii. p. 445. Toy 5€ ye paxdpiov "Enappdditoy év aith Th emiToAH améatoAov avTay KéeKAnKEV* buay yap, pnoww, amdatoAov, kal ovvepyoy THS xpelas pov. capes Tolvy edldakev, Os Thy emioKoTiKhy oikovoulay avrbs éretiatevto éxwv amroa—sAo0v mpo-nyo— play. } Acts i. 20. 296 THE PERPETUAL GOVERNMENT CHAP. XII. the apostleship “a bishopship.” And why not? if émucxo7eiy be to oversee the Lord’s flock, who better deserved that name than the apostles? They were more than bishops.] So were they more than presbyters, and yet St. Peter could tell how to speak, when he called himself cvpzpecBirepor, “ a presbyter,” as well as others. Bishops are overseers but of one place, apostles of many.] Bishops were fastened to one place, not by the force of their name, but by the order of the Holy Ghost, who sent apostles to oversee many places, and settled pastors to oversee one: but he that is overseer of twenty cities, is overseer of every .one. And therefore the apostles were bishops, and more Matt. xi. 9. Matt. xxi. 26. Luke i. 76. 1 Cor. iv. 1. than bishops, even as John was “ more than a prophet,” and yet “ a prophet.” Confound you their offices 7] I keep them distinct, in that I say, every apostle was a prophet, a bishop, and a presbyter ; but not every presbyter, bishop, or prophet was an apostle. They were all “ the ministers of Christ, feeders of his flock, and stewards of his mysteries ;” but the apostles in a greater measure of grace, higher manner of calling, and mightier force of God’s Spirit than the rest. And whatsoever becometh of the names, it cannot be denied but the apostles had that power of imposing hands, and delivering unto Satan, which they after imparted unto bishops. And therefore whiles they remained in or near the places where they planted churches, there was no such need of bishops; the apostles always sup- plying the wants of those churches with their presence, letters, or messengers, as the cause required. But when they Philipp. ii. i 9— ZI. were finally to forego those parts, then began they to provide for the necessity and security of the churches, and left such fit men as they had, with episcopal power, as their substitutes to guide the churches which they had founded. The second cause why bishops were not every where trusted with the churches at the first erecting thereof, is that which Epiphanius remembereth, and Paul toucheth in many places. «T trust tosend Timotheus shortly unto you. I have no man like minded, who will faithfully care for your matters. For all seek their own, and not that which is Jesus Christ’s.” And CHAP. XII. OF CHRIST’S CHURCH. 297 to Timothy ; “ This thou knowest, that all they which are in 2 Tim. i. . . . 1 Asia be turned from me.” “ At my first answering, no man ,° Tim. iv. assisted me, but all forsook me. Demas hath forsaken me and 16. ro. embraced this present world.” Wherefore Epiphanius’ sur- mise, that the scarcity of tried and approved men was some cause why every place was not furnished at the first with a bishop, is neither unlikely nor unpertaining to the pur- pose. The third reason I take to be this; that as presbyters to la- bour in the word and augment the church were presently need- ful, the harvest being no less than the whole world; and bishops to moderate the number of teachers, and to oversee as well the feeders as the flock, were not so requisite whiles the apostles (who took care of those things themselves) preached in or near the places; so the wisdom of God would not impose that form of government on the church, but after long trial and good experience, what need the churches should have of it. This course he observed with the people of Israel, not straightway to associate the seventy elders unto Moses ; but to let them alone until Moses was wearied with the burden, and the multitude grieved for want of despatch, and Jethro seeing the judge afflicted with pains and the people discon- tented with delays, advised another way; which the whole assembly liked, God confirmed, and Moses executed. In like manner Christ suffered his church to try, whiles his apostles yet lived, what equality and plenty of governors would work in every place; and when it fell out in proof, upon the apostles’ absence, that so many leaders, so many followers, so many rulers, so many factions, cut every church in sunder ; the apostles were forced (“ the world,” as Jerome saith, “ decreeing it,” that is, the faithful “ throughout the world” being therewith contented and thereof desirous) to commit their places and churches not to presbyters in common and equal authority, but to their disciples and followers (whom afterward they called bishops) in a superiority, leaving unto them as unto their successors the chiefest honour and power of imposing hands and using the keys, and resting specially on their care and pains to oversee both teachers and believers, though the presbyters were not excluded from 1 Cor. xi. 18, 19. 298 THE PERPETUAL GOVERNMENT CHAP. XII. helping and assisting them to feed and guide the flock of Christ. This you say: but Jerome saith, It was not the Lord’s disposition by his apostles, but rather a decree and custom of the church, that first made bishops to differ from presbyters.] Jerome saith it was decreed throughout the world, to change the equality of presbyters into the superiority of bishops*: by whom it was so decreed, he doth not mention in this place ; but if I prove, as well by the scriptures, as by Jerome himself, and the rest of the fathers, that this change began in the apostles’ times, and was both seen and approved by them; I evince it to be an apostolic ordinance. Then must it also be divine, which Jerome denieth.] What Jerome meaneth by “ the truth of the Lord’s ordinance,” I will after examine; I must prove in order, I shall else but confound both myself and the reader. In the mean time I make this reason out of Jerome: When the schisms of pres- byters began dangerously to tear the churches in pieces, then were the churches committed to the chief and preeminent charge of one; but those schisms and factions troubled all the churches, even in the apostles’ times; under them therefore began the change of government which Jerome speaketh of. At Corinth indeed there were contentions, who were bap- tized of the greatest men, which Jerome doth exemplify; but the factions must be more general and deadly that should cause an alteration of government throughout the world.] So there were even in the apostles’ times. To those of Corimth he saith, “ When you come together in the church, I hear there are dissensions amongst you; and I believe it in part. For there must be heresies even among you, that they which are approved amongst you might be known.” And when he saith, there must be heresies amongst you to manifest the good from the bad, he meaneth not only at Corinth, but every where ; which came to pass accordingly. ‘To the Romans he Rom. xvi. saith; “ Mark them diligently, which cause divisions and 17. Galat. i. 6, avoid them. Pesaile Xi. offences contrary to the doctrine which ye have learned, and ” Amongst the Galatians were “ some that in- x Thus L.: “ Ut unus reliquis preponeretur :” CHAP. XII. OF CHRIST’S CHURCH. 299 tended to pervert the gospel of Christ, and to carry them into another doctrine, bewitching them that they should not obey the truth.” To the Philippians; ‘“ Beware of dogs, beware Philipp. iii. of evil workmen: many walk, of whom I told you often, and” ee tell you now weeping, that are enemies of the cross of Christ: whose end is damnation, whose god is their belly, and glory to their shame, which mind earthly things.” With the Colossians were some that “‘ burdened” the churches “ with tra- Coloss. ii. 8, ditions, even with the commandments and doctrines of men,” ea and, “ holding not the head, advanced themselves in those things which they never saw, and rashly puffed up with fleshly minds (beguiled the simple) with a show of humbleness and worshipping of angels.” At Thessalonica, the resurrection of the dead was impugned; and some “ troubled” the people 2 Thess. ii. “with visions,” with feigned “ messages,” and forged “letters” * in the apostle’s name, “as if the day of Christ were at hand.” Ibid. It came to pass in every place which Paul foretold the pres- byters of Ephesus: “ This I know,” saith he, “ that after my Acts xx. 29, departure shall grievous wolves enter in amongst you, not?” sparing the flock. Yea of your own selves shall rise men speaking perverse things to draw disciples after them.” Neither were the Gentiles only subject to this danger, but the Jews also, as Peter forewarned them: “ There shall be false 2 Pet. ii. teachers amongst you, which privily shall bring in damnable '~* heresies, even denying the Lord that hath bought them, and many shall follow their damnable ways; and through covet- ousness with feigned words shall they make merchandise of you.” And so John: “ Even now there are many antichrists : 1 John ii. many false prophets and deceivers are gone out into the Ne - world.” To prevent these deceivers, and repress these perverse teachers, Paul was forced, whiles he lived and laboured in other places, to send special substitutes to the churches most endangered ; and by their pains and oversight to cure the sores and heal the wounds, which these pestilent and unquiet spirits had made. So at Ephesus, when the teachers and doctors began to “ affirm they knew not what, even profane ate is and doting fables, whose word did fret as a canker, and 2 Tim. ii. crept into houses leading captive simple women laden with j4iim. ji 6. Titus i. Io. Tit. i. itee Bits a> Tit. Tit. Tit. Tit Tit. 300 THE PERPETUAL GOVERNMENT CHAP. XII. - sins, and led with divers lusts ; and others haying itching ears gat them teachers after their own lusts, and turned their ears from the truth to fables ;” Paul sent Timothy thither to “ stay _these profane and vain babblings,” to “ command that they taught no strange doctrine,” to “ impose hands” on such as were fit, to “* receive accusations against” sinful and ungodly presbyters, and to “ rebuke them openly” according to their deserts, to “ reject” young and wanton “ widows,” and to see true “ labourers in the word” honoured and cherished, and _finally to oversee the whole house of God and every part thereof, as well teachers and presbyters, as deacons, widows, and hearers. And not only instructed him how he should iii. «* behave himself” as a governor in the church, but ** charged him before the living God and his elect angels, that he ob- served those things without respecting persons, or any in- clining to parts.” Likewise in Crete, when ‘ many vain talkers and deceivers of minds, subverted whole houses,” and loaded the church * with Jewish fables and commandments of men ;” Paul left Titus there to “ redress” things amiss, to “ stop their mouths that taught things which they ought not for filthy lucre’s sake,” to * stay foolish questions and con- tentions about the law,” to “ reject heretics after one or two admonitions,” and “ sharply to rebuke with all authority, not . suffering any man to despise him ;” as also to “ ordain” good and religious “ presbyters and bishops in every eity,” that should be “ able to exhort with wholesome doctrine,” and ‘“‘ improve gainsayers.” And here first did Paul by writing express, that he placed substitutes where need was, with epi- scopal power and honour to guide and rule the ehureh of God. These examples make nothing to your purpose; for, first, they did none of these, but with the advice and consent of the presbytery; which bishops do not: next, they were evan- gelists and no bishops, and in that respect might have this special deputation from the apostle.] It may be your learn- ing will serve you to say, that Paul left both these to rule the church in Crete and at Ephesus for a week, and in their order, as the rest of the presbyters did; but such tests, if you dare adventure them, will crack both your cause and your CHAP, XIt. OF CHRIST’S CHURCH. 301 eredit**. Paul belike prayed Timothy to stay at Ephesus to call the presbytery together and to ask voices, and to do just what pleased the rest to decree ; but if you elude and frustrate the words of the apostle with such additions, not only besides, but against the text, you can deceive none save such as will not believe St. Paul himself if he should speak against the lay presbytery. For our parts we take the words as they stand, and so did the catholic fathers before us; being persuaded that Paul had wit enough to discern to whom he should write for the performance of these things, and not to mistake Timo- thy for the presbytery. If Timothy had nothing else to do, but to consult what pleased the presbyters to determine in every of these points, how childish an oversight was it for Paul to skip the whole bench of them, and to charge and ad- jure him to see these precepts inviolably kept without sparing or fearing any man! For thus you must expound, or rather imprison and fetter every word that Paul speaketh in those three epistles. ‘Com- mand with all authority ;” “ Receive not an accusation against a presbyter, but under two or three witnesses; ‘ Rebuke them that sin ;” “ Reject heretics after two warnings ;” “ Re- fuse younger widows ;” “ Stay vain contentions and unprofit- able questions ;” “ Ordain elders in every city; ‘‘ Impose hands hastily on no man,” that is, as you interpret, Call the presbytery together, and ask them whether they be contented it shall be so or no. And so, “I adjure and charge thee before God and Christ, and the elect angels, that thou observe these precepts inviolable and unblameable ;” that is, observe them if the presbytery will consent and agree unto thee, else not. But I think you dare not stand to these mockeries of the scriptures ; and therefore you will rather fly to the second part of your answer, that they were authorized to do these things, as evangelists, and not as bishops. We expressed so much, that they were evangelists, and no bishops.] Evangelists you should say and bishops; for when they left following the apostles, and were affixed to certain . places with this power and authority which I have mentioned, xx Thus L.: “ Ceterum nisi his fabulis desinatis, non caus# solum, sed nominis etiam vestri jacturam facietis.” 302 CHAP. XII. THE PERPETUAL GOVERNMENT what else could they be but bishops? ‘They assisted the apostles present, and supplied their absence, and did continue the churches in that state in which the apostles left them. Now if the apostles, in respect of this power and care, were bishops when they stayed in any place ; much more the evan- gelists. If the same fidelity and authority be still needful, and therefore perpetual in the church of God; they did these things, not by their evangelistical calling, which is long since ceased, but by their episcopal, which yet doth and must re- main. For if this power and preeminence descended from them to their successors; it is evident this commission and charge was episcopal, since no part of their evangelship was derived to their aftercomers. We cannot endure to have them called or counted bishops’.] Indeed, if succession of episcopal power came from the apo- stles to them, and so to their successors, we shall soon con- clude that bishops came from the apostles, and therefore you do wisely to resist it: but by your patience you must endure it, the best stories and writers of the primitive church do make them bishops, and likewise Paul’s precepts to them, the very patterns of episcopal charge and duty. “Timothy,” saith Eusebius, icropetra:, “is by the stories reported to be the first that took the bishopric of Ephesus, as Titus also did of the churches in Crete %’.” Jerome, (whose words you strongly press to prove there were no bishops in the apostles’ times, but such as were equal with presbyters and not superiors unto them,) saith, “ ‘Timothy was ordained bishop of Ephesus by blessed Paul; and Titus bishop of Crete preached the gospel there, and in the islands round about2.” Ambrose: “(Paul) by his epistle instructeth Timothy, now created a bishop, how he ought to order the church?.” And so of the y Added L.: “‘ Lando equidem consi- lium vestrum.” yy Euseb. Hist. Eccl. lib. iii. cap. 4. [p- 58. Tiud0eds ye why tis ev Edecw mapoiulas ioTopeita: mp@Tos Thy emioko- ah eiAnxevar’ &s 5€ Tiros tay em) Kpi- THs EkKANTLaY. | z Hieron. Catal. Scriptor. Eccles. [t. i. 265. ‘ Timotheus autem Ephesi- orum episcopus ordinatus a beato Paulo, ex gentibus erat, non ex circumcisione.”’ “ Titus episcopus Crete in eadem et in circumjacentibus insulis predicavit evangelium Christi.” ] a Ambrosii in Ep. i. ad Tim. Pre- fatio. [t. v. 397. ‘ Hunc ergo jam crea- tum episcopum instruit per epistolam quomodo deberet ecclesiam ordinare.”] Ejusd. in Ep. ad Tit. Prefatio. [t. v. 419. “ Titum apostolus consecravit episcopum et ideo commonet eum ut sié solicitus in ecclesiastica ordinatione.”’] es CHAP. XII. OF CHRIST’S CHURCH. 303 other: “The apostle had consecrated Titus to be a bishop, and therefore he warneth him to be careful in ecclesiastical ordination.”” Chrysostom: “ Paul saith in his epistle to Ti- mothy, ‘Fulfil thy ministry,’ when he was now a bishop ; for that (Timothy) was a bishop, (Paul) declareth by his writing thus unto him, ‘ Lay hands hastily on no man’.” ««¢ Which was given thee by the imposition of hands of the presbytery ;? for by no means presbyters could ordain a bi- shop ».” And shewing how evangelists might become bishops, he saith, “ Why doth Paul write only to Timothy and ‘Titus, whereas Silas and Luke were (also his disciples and) endued with marvellous virtues? Because he had now delivered to them the government and charge of the church; the others as yet he did carry about with him’.” Epiphanius: ‘ The divine speech of the apostle teacheth who is a bishop, and who a presbyter ; in saying to Timothy, a bishop, ‘ Rebuke not a presbyter, but exhort him as a father.’ How could a bishop rebuke a presbyter, if he had no power over a presbyter ! As also, ‘Receive not an accusation against a presbyter, but under two or three witnesses‘.’” 'Theodoret: ‘Titus was a notable disciple of Paul, and ordaimed by Paul bishop of Crete, and authorized to make the bishops that were under him °.” And again, b hae in Epist. ad Philipp. cap. . Hom. 1. [t. xii. 7. Ard tovro ee kal TioBeeg reve, Thy Siaxovlay gov rAnpopdpnoov, emiaokdmw byt. “Ort yap enicxotos iv, pnot .rpds avtov, Xeipas Taxews pndev) emitier. Kal md- Heres. Ixxv. [Par. NO22seteglenys 909. Kal 671 wey ob Sivara Trabrdy elvau, diddoKer 6 Betos Adyos Tov aylov amo- ordaon, Tis méey eorw émlaxoros, tis b€ eort mpeaBUTEpos, as A€yet Typobew emiokdme 6 vt, TIpeoBurepoy By ememAg- Aw, °O €560n cot peta emibeorews THY KXEI- pav Tov mpecBurepiou’ ov tw d& mpeo- Birepo enicxotoy exeipordyncay.| ¢ Chrysost. Prefatio in Ep. i. ad Tim. [t. xii. 403. Ei 5é tis ekera (oi, tl 8Hmote Titw, kal Timodéwm pape. pdvots, Kaitovye 5& Sidas tev cddoKluov wv, Kal AouKas éor) udvos per’ euod. Kal KAnuns d€ cis Tay ovvdyTwr aire eruy- xave’ pnol yap Kal mepl avtod, Metra kal KAhwevtos Kal TOV AOLMY ouUVEpyav pov. Tivos ov evexey Tire kal Ti- pobew ypdpe udvois; bre robros Hdn exxAnolas ay _Sykexerpinios, éxeivous dé ert wel Eavrod mrepiiye. | a Epiphan, ady. Heres. lib. iii. Ens, GAAG TapaKkdAre. ws Tar épa. Tl cixe mpayua, exlokoroy mpeaBuTepp wy emi- TANTTEW, El UN Hv wep Toy mpeaBiTEpov exwv Thy ekovolay; ws Kal médAw Aéyet, Kata mpeoButepov uh Tax ews Kat nyoplay déxov, ef wh TL em Svo0 Kal Tpi@y wapTi- pov. | e Theodoret. apud GEcumen. in Pre- fat. Epist. ad Titum. [(cumen. Op. Lutet. Par. 1631. t. ii. 285. ‘O Tiros Oavpdotds tis hv wabnths Tov TavAou: éntakomos 5¢ THs Kphrns meyloTns ovans, Kexeipotévnto b> tov TavAov. °Ezre- Térpamto 5& rovs bm’ a’toy emiaKkdmous XEtpoTovIiTar. | 304 THE PERPETUAL GOVERNMENT CHAP. XII. Vincentius Lirinensis, writing upon some words of Paul to Timothy, saith, “ O Timothy, (that is,) O priest, O teacher, if the divine grace hath made thee meet for wit, exercise and learning, be thou Beseleel’’ (that is, a most skilful workman) “‘of the spiritual temple‘.” Augustine, instructing all pas- tors by Paul’s words to Titus, addeth: “ Was it said in vain to the servant of God now eminent amongst the members of the chief pastor, Shew thyself an example of good works to alls? Gregory: “ Paul admonisheth his scholar, (Timothy,) now prelate of a flock, saving, Attend to reading till I come".” Primasius: “ Timothy had the grace of prophecy, together with the order of a bishop'.” And “ (that grace was) the blessing which Timothy at the time of his making bishop received by the imposition of (Paul’s) hands*.” (&cumenius, interlacing the words of Paul to Timothy, saith, “*‘ Neglect not the gift which is in thee.’ That is, either doctrine, or the office of a bishop; for it was the grace of God, that being young, he deserved to be made a pastor. ‘ Which was given thee by prophecy; for by the commandment of the Holy Ghost bishops were made, and not at all adventure. ‘ With imposition of hands of the presbytery.’ By presby- ters he meaneth bishops: for presbyters did not ordain (him being) a bishop!” Yea, which of all the ancient fathers doth not with Tertullian confess that the epistles of Paul to * Vincent. Lirin. Commonitorium. [Par. 1669. p. 350. “ O Timothee, O sacerdos, O tractator, O doctor, si te divinum munus idoneum fecerit, in- genio, exercitatione, doctrina, esto spi- ritalis tabernaculi Beseleel; pretiosas divini dogmatis gemmas exsculpe, fideli- ter coapta, adorna sapienter, adjice splen- dorem, gratiam, venustatem.”’] gs August. de Pastor., cap. iv. [t. ix. 1056. ‘“ An frustra dictum est servo Dei eminenti in membris summi pas- toris, Circa omnes teipsum bonorum operum prebe exemplum, et forma esto fidelibus ?”"] h 8. Gregor. Regule Pastoralis, part. iii. cap. xi. [t. ti. Par. 1705. col. 33- ‘Hine est enim quod pralatum gregi discipplum Paulus admonet di- cens, ‘ Dum venio, attende lectioni.’”’] i D. Primasii Episc. Comment. in Ep. i. ad Tim. cap. iv. [Bibliotheca Max. Vet. Pat. Lugd., 1677. p. 239. D. “ Prophetie habebat gratiam vel doc- trine cum ordinatione episcopatus.”] k Ejusd. Ep. ii. cap. i. [p. 241. E. “ Benedictionem, quam in episcopatu per manus ejus impositionem accepe- rat.””] 1 @cumenii in Ep. i. ad Tim. [eap. iv. Epist. ver. 14. Cap. ix. Comment. t. ii. 234. My auéeAe Tod ev col xapio- patos, TovTéoTi, THS didackaAlas H Tis émickomys. Xapis yap Ocod, Td Tomseva edpeOjvar toy veov. “O &edd6y cor dia mpoontelas. Tvetpatos yap mpoorate éylvovto of émicxotot, kad ov xvOnY.... Tay xetp@y Tod mpeaButeplov. TipecBu- Tépous Tovs émioxdmous pyaly. Ov yap ay oi mpeaBitepa: exeipoTévncay Toy éni- oKoTrov. | CHAP. XII. OF CHRIST’S CHURCH. 805 mothy and Titus, “were made conccrning the ecclesiastical state™?” or doth not with Chrysostom, Ambrose, and C&cu- menius apply the words and precepts of the apostle written to them as “spoken to all bishops" ?’’ You say evangelists could be no bishops; the whole church of Christ with one resolution said they were bishops; and whatsoever Paul speaketh to them, pertaineth to all bishops and pastors: and of all others, Jerome’s confession is most clear in that behalf. How then could Jerome doubt but the vocation and function of bishops was an apostolic ordinance, and consequently confirmed and allowed by the wisdom of God’s Spirit in his apostles ? St. John in his Revelation will assure you, that the Son of God willed him to write to the “seven stars and angels” of Rev. i. ii. the seven churches of Asia, that is, to the seven pastors and‘ bishops of those seven places. Whereby it is evident °, that not only the apostles were living, when one superior governed the churches; but the Lord himself with his own voice con- firmed that kind of regiment. I do not fear lest with Origen, you will wrest the place to the angels in heaven, and say that “in every church there were two bishops, one visible, an- other invisible’; St. Augustine hath learnedly quenched that error. ‘If (the Lord) would have had those words un- derstood of the angels of the higher heavens, and not of the rulers of the church, he would not have afterward added, ‘ But I have somewhat against thee, because thou hast left thy first love: remember therefore whence thou art fallen, and m Tertullian. cont. Marcionem, lib. vy. [cap. xxi. p. 486. Lutet. Par. 1664. “ Miror tamen, quum ad unum homi- nem literas factas receperit, quid ad Timotheum duas, et unam ad Titum, de ecclesiastico statu compositas recu- saverit.” | n Chrysost. in Ep. i. ad Tim. Homil. x. [t. xil. 463. B. MedAdA@y katiévar eis Tov Tepl THs emickom7s Adyov, Selkvuct Kabdmak drotoy elvat xpi Tov emiakoToy, ovn ev taker THs mpds Tiydeov aiTd ma- pawéoews Tomy, GAN ws maot diadeyd- pevos, kal BC exelvou mavtas pubul wy. | Ambros. in Tim. i. cap. vi. [t. v. 410. ‘Magna vigilantia atque providentia precepta dat rectori ecclesie. In hujus enim persona totius populi salus eon- sistit- Non solicitus de cura Timothei BILSON. tam circumspectus est, sed propter suc- cessores ejus, ut exemplo Timothei ec- clesia ordinationem custodirent: ipsi quoque futuris formam tradentes, a se- metipsis inciperent.” } (CEcumenii in Ep. i. ad Tim. [eap. iii. Epist. v. 1. cap. vi. Comment. t. ii. 224. TMpbs Tiuddeov ypadwv, Selkvucr KaboAikas dmotov elvar xp Tov emioKo- Tov. | © Thus L.: “Unde mihi meridiana luce clarius videtur,” p Origenis Homilia xiii. in Lucam. {t. iii. Par. 1740. p. 946. “ Si au- dacter expedit loqui scripturarum sen- sum sequenti: per singulas ecclesias bini sunt episcopi. Alius visibilis ; alius invisibilis.””] x 306 THE PERPETUAL GOVERNMENT CHAP. XII. repent.’ This cannot be spoken of the heavenly angels, who always retain their love, whence they that fell are the devil and his angels. Therefore by the divine voice, under the name of an angel, the ruler (or overseer) of the church is praised 4.” And again: “ ‘Fhe angels of the churches (in the Apocalypse) ought not to be understood to be any but the bishops or rulers of the churches'.” If John in his time saw those seven churches governed by seven pastors or bishops, then was the common and equal government of presbyters before that time changed. If Christ called them stars and angels of the churches, they were no human invention after the apostles were dead and buried. You see Jerome saith, the regiment of bishops came not into the church by the truth of the Lord’s disposition.] You do not allege Jerome, because you admit or regard what he saith ; you only snateh at some words in him, which seem to serve your humours; otherwise, you receive no part of his report. In the place which you bring against bishops, Jerome saith; that at the first when presbyters governed, “the (charge or) care of the church was equally divided amongst manys.” You say no; there was never any such time, it were lack of wisdom so to think. Your words be, “ (Jerome) when he said the churches were at the first governed by the common advice of the presbyters, may not be thought to have been so foolish, as to dream that none of the presbyters was chief of that assembly*.” Jerome saith the care of the church q August. Epist. clxii. [t. ii. col. 735. “ Quod si de angelo superiorum ccelo- rum, et non de prepositis ecclesiz vellet intelligi, nom consequenter diceret, ‘ Sed habeo adversum te, quia charitatem tuam primam reliquisti: memor esto itaque unde excideris, et age pceniten- tiam, et prima opera fac’........ Hoc superioribus angelis dici non potest, qui perpetuam retinent charitatem, unde qui defecerunt et lapsi sunt, diabolus est, et angeli ejus........-- Postremo quod paulo ante commemoravi, divina voce laudatur sub angeli nomine prepo- situs ecclesiz, quod cum odisset malos, eos tamen tentatos et inventos pro no- mine domini toleravit.”’] tr Ejusd. in Apocalypsim Joannis Homil. ii. [t. ix. col. 660. ‘ Ubicun- que ponit in Apocalypsi angelum ho- minis, ipsum hominem significat ; sicut et ecclesie et angeli earum idem debent intelligi, id est aut episcopi aut prepo- siti ecclesiarum.”’] Ss Hieron. in Ep. ad Tit. Comment. cap. i. [t. ix. 245. C. “Si quis vult reci- pere eam epistolam, que sub nomine Pauli ad Hebreos scripta est; et ibi, zqualiter inter plures ecclesie cura di- viditur.”] t Ad tractationem de Gradibus Minis- troram Evangelii in cap. 23. “ Neque enim ille quum diceret ecclesias initio fuisse communi presbyterorum consilio gubernatas, ita desipuisse existimandus est, ut somniaret neminem ex presby- teris illi ccetui prefuisse.” CHAP. XII. OF CHRIST'S CHURCH. 307 was equally divided amongst them; you say it were a dream and a folly so to suppose. And thus is Jerome rewarded for bearing witness to your presbyteral regiment. Again, Jerome saith that upon the primary dissensions of presbyters, it was decreed in the whole world, “ that the whole care (or charge) of the church should pertain to one¥.” This you cannot digest; for if this be true, your lay elders had nothing to do with church matters since bishops began. Jerome’s whole tale therefore, yourselves reject as untrue ; only you hold fast the latter end, which you understand not, and thence you would prove, that the governing of the church by bishops, was man’s invention contrary to God’s institution. In all reason when you impugn the two parts of your own witness’s deposition, we might refuse the third; but we will not, presuming that Jerome would not so grossly contradict himself, as to say the superiority of bishops above presbyters was and was not an apostolic ordinance. Jerome’s words then, that the bishop’s majority above pres- byters came “ rather by the custom of the church, than by the truth of the Lord’s disposition *,” may be two ways construed. First, that by “ the truth of the Lord’s disposition,” he meaneth a precept from Christ’s mouth; and by “the custom of the church,” he understandeth a continuation of that regiment even from the apostles. For veritas is often taken with the ancient fathers for a truth written in the scriptures, and u Hieron. in Ep. ad Tit. Comment. eap. i. [t. ix. 245. B. “ Postquam vero unusquisque eos quos baptizaverat suos putabat esse, non Christi, in toto orbe decretum est, ut unus de presbyteris electus superponeretur ceteris, ad quem omnis ecclesie# cura pertineret, et schis- matum semina tollerentur.”’ | x Ibid. [C. “ Sicut ergo presbyteri sciunt se ex ecclesie consuetudine ei qui sibi prapositus fuerit esse sub- jectos ; ita episcopi noverint se magis consuetudine quam dispositionis Domi- nice veritate, presbyteris esse majores, et in commune debere ecclesiam regere, imitantes Moysen, qui cum haberet in potestate solus presse populo Israel, septuaginta elegit cum quibus populum judicaret.”’ | y Tertull. de Corona. [cap. iv. p. 103. ‘ Consuetudo autem in civilibus rebus pro lege suscipitur, cum deficit lex: nec differt, scriptura an ratione consistat, quando et legem ratio com- mendet.”’ | Cypriani ad Pompeium contra Epist. Stephani. Ixxiv. [p. 215. Oxon. 1682. “ Nec consuetudo que apud quosdam obrepserat, impedire debet quo minus veritas prevaleat et vincat. Nam con- suetudo sine veritate vetustas erroris est.””] Concil. Carthag. iii. de hereticis bap- tizandis. [t. i. 780. in sententlis episco- porum. sent.x. ‘* Mommillus a Girpa dixit: Ecclesiz# catholice matris nostre Veritas semper apud nos, fratres, et mansit, manet, et vel maxime in baptis- matis ‘T'rinitate, Domino nostro dicente ; “Ite et baptizate gentes in nomine Patris et Filii, et Spiritus sancti.’” Et alibi. ] X 2 308 THE PERPETUAL GOVERNMENT CHAP. XII. consuctudo ” for a thing delivered by hand from the apostles, which otherwise they call a tradition. And so though there be no precept from Christ in writing for that kind of govern- ment; yet the perpetual custom of the church proveth it to be an apostolic ordinance. Another sense of Jerome’s words may be this: At the first for a time the presbyters with common advice and equal care guided the church under the apostles; “ but (after bishops were appointed) the whole care (thereof) was by little and little derived unto one?;” and so at length by custom, presbyters were utterly excluded from all advice and counsel (whereof Ambrose complaineth), and bishops only inter- meddled with the regiment of the church. This manner of subjection in presbyters, and prelation in bishops, grew only in continuance of time, and not by any ordinance of Christ or his apostles. At first, the presbyters were left, as in part of the charge, so in part of the dignity. This seemeth to be the right intent of Jerome’s speech, by the words that follow ; for to revoke the sovereignty of bishops over presbyters to the truth of the divine ordinance, he saith; “ Let the bishops know, that (according to the truth of the Lord’s disposition, howsoever the custom of the church now be to the contrary) they should rule the church in common (with the presbyters) after the example of Moses, who when it lay in his power to be ruler alone over the people of Israel, he chose seventy to help him judge the people.” What they ought to do, that was the truth of the Lord’s disposition: now they ought to do as Moses did. What, to have all governors equal? No; but when they might rule alone, to join with them others in the fellowship of their power and honour, as Moses did. Moses did not abrogate his superiority above others ; but took seventy elders into part of his charge. This saith Jerome was the truth of the Lord’s ordinance, although by the custom z August. contra Donatist. lib. iv. cap. 24. [“ Quod universa tenet ecclesia, nec conciliis institutum, sed semper re- tentum est, non n’‘si auctoritate apo- stolica traditum rectissime creditur.” } a Hieron. in Ep. ad Titum, cap. i. [t.ix. p.245. ‘* Hae propterea, ut os- tenderemus apud veteres eosdem fuisse presbyteros quos et episcopos : paulatim vero ut dissensionum plantaria evelle- rentur, ad unum omnem sollicitudinem esse delatam.”’] > Ibid. “ (Noverint) in communi de- bere ecclesiam regere, imitantes Mosem, qui cum haberet in potestate solus presse populo Israel, septuaginta elegit cum quibus populum judicaret.” CHAP. XII. OF CHRIST'S CHURCH. 309 of the church, as it then was, (which grew paulatim, not when bishops were first ordained, but by degrees in decurse of time,) they had the whole charge of the church without ad- vising or conferring with the presbyters. For “ the presby- ters might neither baptize without the bishop’s leave, nor preach in the bishop’s presence ¢:” which subjection, Jerome saith, was not after the truth of the Lord’s ordinance, howso- ever the custom of the church had then strengthened it. This to be Jerome’s true meaning in this place his own words elsewhere do fully prove, which are these: “ 'To make us understand that the apostolic traditions were taken out of the Old Testament ; what Aaron, and his sons, and the Levites were in the temple, that let the bishops, and presbyters, and deacons challenge to themselves in the church4.” The high priest I hope was superior to his sons, not only as a father, but as having the chiefest place and office about the ark, and after in the temple. And as it was there, so the apostles or- dained, saith Jerome, that bishops and presbyters should differ in the church of Christ. Scan this place a little, I pray you, and tell me whether Jerome avouch, that bishops should be superior to presbyters by the tradition and ordinance of the apostles or no; if that point be clear, add these words of Master Beza (which are very sound*) to St. Jerome’s, to make up the syllogism: “If this (change to the regiment of bishops) proceeded from the apostles, I would not doubt thoroughly to ascribe it to divine disposition, as I do other ordinances of the apostles ‘ ;” but Jerome expressly confesseth it was an apostolic ordinance ; ergo, without any staggering or doubting, it must be acknowledged by you, that it was God’s disposition. Thus much for Jerome. Now for Ambrose (before we go to further proof ): because some strange fancies ¢ Hieron. adv. Luciferianos Dialog. [t. ii. p. 139. B. “ Inde venit, ut sine chrismate et episcopi jussione, neque presbyter neque diaconus jus habeant baptizandi.” | Ejusd. ad Nepotianum de vita clericorum. [t.i. p. 14. D. “ Pes- sim consuetudinis est in quibusdam ecclesiis, tacere presbyteros, et prasen- tibus episcopis non loqui, quasi aut invideant, aut non dignentur audire.”’ | d Hieron. ad Evagrium. [t. ii. 329. B. ‘* Ut sciamus traditiones apostolicas sumptas de Veteri Testamento; quod Aaron et filii ejus atque Levite in tem- plo fuerunt, hoc sibi episcopi, presby- teri et diaconi vendicent in ecclesia.”’] e Thus L.: ‘ addamus que Beza vere et ingenue in hac parte scribit.” f Ad tractationem de Gradibus Minis- trorum in cap. 23. ‘‘ Certe, si ab ipsis apostolis esset profecta (hec mutatio) non vererer illam, ut cxteras apostolicas ordinationes, divine in solidum dispo- sitioni tribuere.” 310 THE PERPETUAL GOVERNMENT CHAP. XII. of this fresh discipline are fastened on him; let us likewise examine what he saith for either side. There is one thing in Ambrose barely surmised, but no way proved, and that is eagerly caught up by the disciplinarians, and made a shipman’s hose for their new devices. There are four other points in the same places that have surer ground and more agreement with the rest of the fathers; and those are positively repelled as frivolous and false by the prin- ciples of this pretended discipline. Ambrose imagineth, (for no proof can be made thereof, either by scripture or story,) that the first bishops were for a while made by order as they sat in the church, so as the place falling void by the death or departure of the first, the next succeeded in his room. This course was afterward changed into elections ; but when, or by whom, he neither doth nor can tell. From this supposal these three conclusions are drawn, but all three far from Ambrose’s speech or meaning. First, that this priority of place went reund the presbytery ; every man taking it in order for a sea- son, when his course came. Next, that the prior or president for the time, which they call a bishop or supervisor for his week, differed not in degree from the rest, but only in this honour, to have the chief place. Thirdly, that his office was to call the rest together, and to guide their meetings that they should be orderly; and to propound matters for the whole presbytery to consult and conclude with the consent of the greater number ; himself having but a voice as one of the rest, neither negative nor affirmative in any thing, but as the most part did resolve. This is the bishop which they have framed us out of St. Ambrose’s words ; and this bishop they are con- tent shall be perpetual in the church of Christ, and an essen- tial part of God’s ordinance. ‘This is the right description of the mayor and aldermen of a city, or bailiff and burgesses of a lesser town with us in England ; but this is no description of a bishop in the church of Christ. For how long will it be before ye be able to prove, I say not all, but any one of these assertions’? what scripture ever mentioned, what father ever imagined any such bishop "? 2 Added L.: “ Amovete vero hec non quidem.” theologorum judicia, sed languentium " Thus L.. “ Que enim scripture, vel et egrorum somnia, que nulla nituntur, quis patrum volubilem et gregarium non dicam yeritate, sed ne probabilitate hunc episcopatum nobis describit?” CHAP. XII. OF CHRIST’S CHURCH. 311 The fathers, you will say, were all infected with human inventions ; and God’s institution hath ever since the apostles’ time been neglected in all the churches, and of all the persons in the world, till of late. I hear what you say; and did I not read it with mine eyes, I should think they were deeply asleep, that dream so well of themselves; but since it is printed I would gladly see how it can be proved. Ambrose, you say, leadeth you so to think; for he affirmeth, that every presbyter was a bishop when it came to his course, and their courses went round by order. Ambrose contradicteth it as plainly as he can speak ; and saith, that ‘‘ not every pres- byter was a bishop,” but he only was a bishop which was “the first (or chiefest) amongst the presbyters +.” Nay, first in order; in whose place, when he departed, the next succeeded.] They were capable of the bishopric, as they stood in order. Now that order must go either as they were eldest in standing, or worthiest in gifts. Which of these two orders did the presbyters keep, can you tell? [Not I;] nor Ambrose neither. He supposeth that to sit in the church, and in other their assemblies, they had an order, and so no doubt they had ; but whether they were placed by the apo- stles according to their merits, or kept their places by seni- ority, as they were ordained, or cast lots amongst themselves for avoiding of ambition and contention, neither Ambrose, neither any man living could or can tell. But the first always was the bishop ; and consequently they differed not in degree, but in order.] How now, masters, will you cross St. Paul’s words so flatly, who saith, that God hath or- dained, “first, apostles; secondly, prophets; thirdly, teachers?” Are these divers degrees or no? [What else.] And were not all these, when they taught in any place, of the presbytery ? [They were.] Then did the presbyters differ not in order only, but in degree also. We speak not of apostles, evangelists and prophets, when we say the presbyters differed one from another only in order, and not in degree; but of pastors that had their charge in that ‘Ambros. in i. ad Tim. cap. iii. [t. y. presbyter episcopus. Hic enim episcopus 402. ‘‘Sed episcopus primus est, ut est, qui inter presbyteros primus est.”’] omnis episcopus presbyter sit, non omnis 1 Cor. xii. 28. 1 Pet. v. Noi 312 THE PERPETUAL GOVERNMENT CHAP. XII. place where they lived.] The question is not of whom you speak, but of whom Ambrose spake ; we examine his words, not yours; and he clearly accounteth them all to be presby- ters. For example: Timothy, that you say was an evangelist, Ambrose reckoneth him for a presbyter, and saith he was a bishop, though he were a presbyter, because there was none other before him. And had not Ambrose specially named him, I hope you will exclude neither apostles, nor prophets, nor evangelists from the number of presbyters *, wheresoever they were present. Now choose you whether you will say, all these were no presbyters, St. Peter expressly saying the contrary ; or else admit, that in the order of presbyters there were divers degrees of ecclesiastical functions, and so your distinction of ordo and gradus to be nothing near St. Ambrose’s meaning ; for he by ordo understandeth the order of their desert or seni- ority ; and either of those orders doth evidently admit many diverse degrees of ecclesiastical callings. If Ambrose do not affirm it, we do.] I can soon admit you to affirm what you list; for when you have done, except you prove it, I will not believe it; but I see no cause why you should ground that distinction on Ambrose’s words. In place convenient you shall have leave to say what you can to main- tain your distinction; in the mean time I would have you mark, that you take Ambrose’s mere guesses, which cannot be justified, for your greatest grounds. For, tell me, whenever or wherever were bishops chosen by order as they were eldest ? Again, was Timothy chosen bishop by his standing at Ephesus? or did Paul leave him there for the great affiance he had in his sincere and upright dealing? When the apostle first wrote to Timothy how to behave himself in the house of God, and on whom to impose hands, did Paul will him to take them as they stood in order. or to choose men answerable to those conditions which he prescribed? ‘The first rules that k Ambros. in Ep. ad Eph. cap. iv. [t. v. 355. “* Nam et Timotheum pres- byterum a se creatum episcopnm vocat, quia primum presbyteri episcopi appel- labantur; ut recedente uno, sequens ei succederet. Denique apud Aigyptum presbyteri consignant, si prasens non sit episcopus.”’} Hjusdem Comment. in 1 Tim. iii. [t. v. 402. *f Denique Timotheum pres- byterum ordinatum significat: sed quia ante se alterum non habebat, episcopus erat.””] CHAP. XII. OF CHRIST’S CHURCH. 813 were given in the scriptures for the creation of bishops and presbyters were by choice, not by order; before those how can Ambrose or any man else prove that bishops were or- dained in order as they stood, without choice? Now if you could shew any such thing, which I am assured you cannot, yet this change from order to choice is the manifest command- ment of God’s Spirit, witnessed by Paul both to Titus and Timothy ; and therefore your kind of going in order to make bishops was and is repugnant to the apostles’ general and canonical rule of choosing the fittest men to be bishops, which ever since hath dured in the church of Christ as a special and express part of God’s ordinance confirmed by the scrip- tures. But do you yourselves admit this imagination of Ambrose, which you fortify against bishops? are not you the first men that check your own witness, and thereby shew, that though you allege Ambrose, you do not believe Ambrose in this very point which you bring him for? A great learned man of your side saith, and in my judgment saith truly}, « The command- ment of election, which must be kept unchanged not only in deacons but in all sacred functions, is one thing ; the manner of electing is another thing.” ‘Then is there a commandment, no doubt, of Christ by his apostle, (it could not otherwise be inviolable,) that to all sacred functions men should be taken by election, and not by order of standing. If Ambrose spake of the time before this commandment, when that was, no man knoweth. And therefore I have reason to say, it was never prescribed in the scriptures, nor used in any church or age that we read, but only surmised by Ambrose, because he did not find who where bishops in every church, before Paul wrote to Timothy and Titus, to make choice of meet men to be bishops and presbyters. Lest you mislixe that I say Ambrose roveth at some things which cannot be proved, and need not be credited, tell me yourselves what you say to these reports of Ambrose in the same place. ‘ At the first, all men did teach, and all men | Responsio Bez ad tractationem etiam in sacris functionibus omnibus de Ministrorum Evangelii Gradibus. servatum oportet; aliud electionis mo- “ Aliud est electionis mandatum, quod dus.” inmotum non tantum in diaconis, sed Acts x. 23. CHAP. XII. 314 THE PERPETUAL GOVERNMENT did baptize; at the beginning, every man was suffered to preach, baptize, and expound the scriptures in the church: now, neither deacons preach to the people, neither do (in- ferior) clerks or laymen baptize ™.”’ Believe you that all men, or laymen did-preach and baptize at the first spreading of the gospel. I know you do not; your positions are most direct against it. Yet Ambrose avoucheth it; and the proof he bringeth for it is as slender as the report". Because Peter commanded Cornelius and those that were with him to be baptized; and there came with Peter none from Joppa but certain brethren ; he concludeth that those were laymen, be- cause they are called brethren, and did baptize Cornelius and the rest, Peter looking on and willing them to do it. How weak this collection is, I doubt not but you quickly find ; and the words which you bring are the next to these, and proceed from the very same persuasion that this did ; which was, that all things at the first erecting of the church were permixed and confused, the paucity of the persons and necessity of the times so requiring, and then it skilled not who were presby- ters and who were bishops. Yet if you press Ambrose, I will not reject him ; for he saith no more but that the next pres- byter was to succeed after the place was void: but that either they went round by course, or did govern by weeks or months, or that a bishop should not differ from a presbyter by power to ordain others, which are the things that you affirm to be God’s ordinance ; in any of these, if you prove that Ambrose maketh with you, we will give you the whole. Besides this, Ambrose hath four special points in these very places (which you allege against bishops) so contrary to your new discipline as high noon is to midnight °®. ‘The first is, where he shutteth your lay presbyters out of doors, in saying, «A presbyter and a bishop have all one ordination, for either is a priest P,” and so neither is lay. ‘The next, that he saith, m Ambros. in Ep. ad Ephes. cap. iv. [t. v- 355. ‘‘ Primum omnes docebant, omnes baptizabant. Inter initia omnibus concessum est et evangelizare, et bapti- zare, et scripturas in ecclesia explanare. Nune neque diaconi predicant in populo, neque clerici, vel laici baptizant.”’} “ And the proof—report,” omitted L. o Thus L., “ac tenebre sunt luci aut media nox soli meridiano.” P Ambros. in 1 Tim. iii, [t. v. 402. “* Post episcopum tamen diaconi ordina- tionem subjicit. Quare ? nisi quia epi- scopi et presbyteri una ordinatio est ? uterque enim sacerdos est.” } CHAP. XIII. OF CHRIST’S CHURCH. 315 4 Paul made Timothy the evangelist both a presbyter and a bishop, neither of which your discipline can abide, that either evangelists should be bishops, or that Paul should at any time consecrate bishops. The third, “ It is neither right nor law- ful,” saith he, “for (a presbyter which is) an inferior to ordain (a bishop which is) a superior" ;”” and consequently your pres- byters may not impose hands on a bishop, as Chrysostom also telleth you. ‘The last is, that where you say the people must have the election of their bishop or pastor by God’s law, Am- brose saith it must be done by the judgment of many priestss, and not by the verdict of the people or lay presbyters. Thus see you that the ancient fathers, Jerome and Ambrose, which are alleged so constantly not only for the lay presbyters, but for the equality and identity of bishops and presbyters in the apostles’ time, come nothing near your new discipline. The names were common, but their callings different; the words were not then severed as now they be; but even then presbyters might not impose hands to ordain ministers: that was reserved to some special and chief men trusted with the government of others, as well teachers as hearers, and ap- pointed to succeed in the apostles’ places, as shall appear in the chapter next ensuing with more evidence. CHAP, Xr That some chief pastors, in and ever since the apostles’ times, have been distinguished from the rest of the presbyters by the power of ordination and right of succession, and placed in every city to preserve the external unity and perpetuity of the church, whom the ancient fathers did, and we after them do call by the name of Bishops. EFORE I demonstrate the vocation and function of bishops to be apostolic, the ambiguity of the name of bishop, and community of many things incident and apper- tinent both to bishops and presbyters, urge me to lay down and deliver certain peculiar marks and parts of the bishop’s q Ambros. in Ephes. iv. [t. v. 355. *« Nam et Timotheum presbyterum a se creatum episcopum vocat, quia primum presbyteri episcopi appellabantur.”’ | r Idem in 1 Tim. iii. [t. v. 402. ‘* Ne- que enim fas erat aut licebat, ut inferior ordinaret majorem.”’| s Idem in Ep. ad Ephes. iv. [t. v. 355. “Sed quia coeperunt sequentes pres- byteri indigni inveniri ad primatus tenendos, immutata est ratio, prospici- ente concilio ut non ordo sed meritum crearet episcopum, multorum sacerdo- tum judicio constitutum, ne indignus temere usurparet, et esset multis scan- dalum.”’} 316 THE PERPETUAL GOVERNMENT CHAP. Xl. power and office, whereby they are always distinguished from presbyters, and never confounded with them either in scrip- tures, councils, or fathers. Prerogatives there were many appropriate unto them by the authority of the canons and custom of the church: as, reconciling of penitents, confirmation of infants and others that were baptized by laying on their hands, dedication of churches, and such like; but these tended, as Jerome saith, “‘to the honour of their priesthood rather than to the necessity of any law‘.” The things proper to bishops, which might not be common to presbyters, were singularity in succeeding and superiority in ordaining. These two, the scriptures and fathers reserve only to bishops ; they neyer communicate them unto presbyters. In every church and city there might be many presbyters ; there could be but one chief to govern the rest: the presbyters for need might impose hands on penitents and infants; but by no means might they ordain bishops or ministers of the word and sacraments. Neither are these trifling differences, or devised by me. The external unity and perpetuity of the church depend wholly on these. As to avoid schisms bishops were first ap- pointed ; so to maintain the churches in unity, the singularity of one pastor over each flock is commended in the scriptures. And as bishops preserve the unity of each church, in that there may be but one in a place, so they continue the same unto perennity, by ordaining such as shall both help them living and succeed them dying. Cyprian" hath written an whole book to prove that the unity of each church resteth on the singularity of the pastor, whither I remit him that is desirous to read more at large ; as also to his first book and third epistle, intreating of the same matter, and written to Cornelius. The effect of all is contained in these words: “ Who is so wicked and perfidious, who so mad with the fury of discord, that believeth the unity of God, the Lord’s vesture, the church of Christ, may be torn t Hieron. adversus Luciferianes Dia- u Cypriani de Unitate Ecclesiae Ca- logus. [t. ii. 139. B. *¢ Et multis in locis tholicw, (wwlgo de Simplicitate Prala- idem factitatum reperimus, ad honorem torum,) Liber. [t. ii. tractat. 7. p. 104. potius sacerdotii quam ad legis necessi- Oxon. 1682.] tatem.”} CHAP. XII. OF CHRIstT’s CHUKCH. 317 in pieces, or dare tear it? Himself in his gospel warneth and teacheth (us), saying, ‘There shall be one flock and one shepherd. And doth any man think there may be in one place either many shepherds or many flocks*”’’ In the fore- said epistle, speaking of himself, not of the bishop of Rome, as fondly and falsely the papists conceive, he saith, “ Heresies have sprung and schisms risen from none other fountain than this, that God’s priest is not obeyed, nor one priest in the church acknowledged for the time to be judge in Christ’s stead ; to whom, if all the brethren would be subject accord- ing to the divine directions, no man would after the divine judgments, after the suffrages of the people, after the consent of other bishops, make himself judge now, not of the bishop, but of God.” Jerome saith as much: “ The dumb beasts and wild herds do follow their leaders ; the bees have their kings ; the cranes fly after one like an alphabet of letters. One em- peror ; one judge of each province. Rome, as soon as it was built, could not have two brethren to be kings. Jacob and Ksau fought in one womb. Every church hath but one bishop, one chief presbyter, one chief deacon, and each ecclesiastical order resteth on their rulers. Ina ship is but one that directeth the helve; in an house but one master; im an army never so great, the sign of one general is expected 2.” “ Yea, the very safety of the church dependeth on the dignity of the chief priest,” (or bishop ;) “to whom, if there be not given a peer- * Ibid. [p. 110. “ Quis ergo est sic sceleratus et perfidus, quis sic discordie furore vesanus, ut aut credat scindi posse, aut audeat scindere unitatem Dei? vestem Domini? ecclesiam Christi ? Monet ipse in evangelio suo, et docet, dicens ; ‘Et erit unus grex, et unus pastor.’ Et esse posse uno in loco aliquis existimat aut multos pastores, aut plures greges ?’’] y Cyprian. ad Cornelium Papam de pace lapsorum. [epist. lib. i. 59. p. 129. ed. Oxon. (ep. iii. vet. ed.) “‘Neque enim aliunde hereses oborte sunt, aut nata sunt schismata, quam inde quod sacer- ret: nemo post divinum judicium, post populi suffragium, post coepiscoporum consensum, judicem se non jam non episcopi, sed Dei faceret.’’] z Hieron. ad Rusticum monachum, de vivendi forma. [t.i. 46. D. “ Etiam muta animalia et ferarum greges, duc- tores sequuntur suos. In apibus prin- cipes sunt. Grues unam sequuntur or- dine literato. Imperator unus. Judex unus provincia. Roma ut condita est, duos fratres simul habere reges non potuit, et parricidio dedicatur. In Re- becce utero, Esau et Jacob bella gesse- runt. Singuli ecclesiarum episcopi, sin- doti Dei non obtemperatur, nec unus in ecclesia ad tempus sacerdos, et ad tem- pus judex vice Christi cogitatur. Cui si secundum magisteria divina obtempera- ret fraternitas universa, nemo adversum sacerdotum collegium quidquam move- guli archipresbyteri, singuliarchidiaconi, et omnis ordo ecclesiasticus suis rectori- bus nititur. In navi unus gubernator : in domo unus dominus: in quamvis grandi exercitu, nnius signum expec- tatur.”*] 318 THE PERPETUAL GOVERNMENT CHAP. XIII less power and eminent above all others, there will be as many schisms in the church as there be priests. Thence is it, that except the bishop give leave, neither presbyter nor dea- con have right.to baptize *.”’ The singularity of one pastor in every place preserveth the peace and unity of the churches, and stoppeth schisms and dissensions, for which cause they were first ordained by the apostles. And therefore is the conclusion general, both with couneils and fathers, that there could be but one bishop in one city, where the presbyters were many. Cornelius, bishop and martyr, long before the council of Nice, reporting to Fabius, bishop of Antioch, the original of Novatus’ schism, saith: “This jolly inquisitor of the gospel understandeth not that there ought to be but one bishop in (that) catholic church in which he knoweth there are forty-six presbyters”.”” The great Nicene council took special care, “that there should not be two bishops in one city*®.” Chry- sostom, when Paul writeth to the bishops and deacons of Philippi, asketh this question: “ What meaneth this? were there many bishops of one city?” and answereth, “ By no means; but by this title he designeth the presbyters. Tor then the name was common, insomuch that a bishop was called a deacon or minister. Afterward, each had his proper name, and one was called a presbyter the other a bishop.” Theodoret: “ In no case many bishops could be pastors of one city. Wherefore they were presbyters, whom he called by the name of bishops*.”” G&cumenius: Bishops St. Paul nameth, a Hieron. adversus Luciferianos Dia- logus. [t. ii. 139. B. “ Ecclesie salus in summi sacerdotis dignitate pendet: cui si non exsors quedam et ab omnibus eminens detur potestas, tot in ecclesiis efficientur schismata, quot sacerdotes. Inde venit, ut sine chrismate et episcopi jussione, neque presbyter neque episco- pus jus habeant baptizandi.” | b Eusebii Eccl. Hist. lib. vi. cap. 43. [p- 198. D. Par. 1678. ‘O éxdicnrhs ovy Tov evayyeAlov, ovK AmlotaTo eva énlakomoy Seiv elva ev KaboAiKh erkA7- cia; ev 7) ovK ayvder' mas yap; mpeo= Butépous elvat TexoapaKovra €. | ¢ Hist. Eccles. Ruffini [ Basil. 153:. p-222. Statutum x. Exempl. Fidei Ni- cene. “ Et ne in una civitate duo sint episcopi.”’ | 4 Chrysost. in Epist. ad Philipp. Hom. i. [t. xil. p. 7. Tl rodro; pias méAcws moAAol erlckorot Hoay; ovdauas* GAA Tovs mpecButepous oTws exddece. TOTE yap Téws ekowdvovy Tois dvduact, Kar didkovos 6 emiakomos eCAEYyETO..-....-- Aourby BE 7d ididCov Exdot@ amoveveun- tat bvoua, 5 éexloxomos, kal 6 mpecBU- TEpos. | e Theodoreti in Epist. ad Philipp. cap. i. [Hale 1771. t. iii. p. 445. “AA- Aws Te ovde oldy Te Hv mWoAAoUS emi- akérous play méAw momatve. as elvat SjAov br. Tovs uty mpecButepous emioKd- mous wvduace. | CHAP. XIII. OF CHRIST’s CHURCH. 319 “not that there were many bishops in one city, but the pres- byters he calleth bishops ; for as yet the words were common to both.” The Latin fathers give the like testimony. Opta- tus: “ He is a schismatic and a sinner, that against one (epi- scopal) chair erecteth anothers.” Hierom: “ Bishops here we understand to be presbyters; for in one city there could not be many bishops.” Ambrose referreth those words of St. Paul to the bishops that were with him and ‘Timothy, and not at Philippi: ‘“ With the bishops which were,” saith he, “with Paul and Timothy, who themselves were bishops: for had he written to bishops, he would have named them ; and he must have written to the bishop of the place, as he did to Titus and Timothy, and not to two or threei.” For as he saith elsewhere: “The presbyters must be some in number, that there may be two in each church, and but one bishop in a city *.” This is a certain rule to distinguish bishops from presbyters; the presbyters were many in every church, of whom the pres- bytery consisted. Bishops were always singular ; that is, one in a city and no more, except another intruded, (which the church of Christ counted a schism, and would never commu- nicate with any such;) or else an helper were given in respect of extreme and feeble age; in which case, the power of the latter ceased in the presence of the former. And this sin- gularity of one pastor in each place descended from the apo- f (Ecumenius in Epist. ad Philipp. h Hieron. in Epist. ad Philipp. cap. Comment. cap. i. [t. ii. 65. Ov ered) i. [t. ix. 362. “Hic episcopos presby- év wid méAet ToAAOL Hoav emickomot, teros intelligimus: non enim in una GAN emiokdrous Tovs mpecBuTépovs Kade?. urbe plures episcopi esse potuissent.”] TOTE yap &TL exowdvouvy Tois ovduact, i Ambros. in Ep. ad Philipp. cap. i. kal of éiokorol, didKovot, kal mpeaBiTe- [t. v. 364. “Hoc est cum Paulo et pot ekadowyto, kal 7d eumadw, of mpec- Timotheo, qui utique episcopi erant, Bubrepor erickorar. | simul et significavit et diaconos qui mi- & Optati de Schismate Donatist. ad- nistrabant ei. Ad plebem enim scribit. vers. Parmenian. lib. ti. [p. 35. Paris. Nam si episcopis scriberet et diaconibus, 1679. “Igitur negare non potes, scire ad personas eorum scriberet, et loci ip- tein urbe Roma Petro primo cathedram sius episcopo scribendum erat, non duo- episcopalem esse collatam: in qua sede- bus vel tribus, sicut et ad Titum et rit omnium apostolorum caput Petrus: Timotheum.’’] unde et Cephas appellatus est; in qua k Ambros. in 1 Tim. ili. [t. v. 403. una cathedra unitas ab omnibus serva- ‘* Nunc autem septem diaconos esse retur, ne ceteri apostoli singulas sibi oportet, et aliquantos presbyteros, ut quisque defenderent ; ut jam schismati- bini sint per ecclesias, et unus in civi- cus et peccator esset, qui contra singu- tate episcopus.””] larem cathedram, alteram collocaret.” | Acts viii. 12. Acts xiv. 23. Titus i. 5. 1 Tim. v. 22. 320 THE PERPETUAL GOVERNMENT CHAP. XIII. stles and their scholars in all the famous churches of the world by a perpetual chair of succession, and doth to this day con- tinue, but where abomination or desolation, I mean heresy or violence, interrupt it. Of this there is so perfect record in all the stories and fathers of the church, that I much muse with what face men that have any taste of learning can deny the vocation of bishops came from the apostles. For if their suc- cession be apostolic, their function cannot choose but be like- wise apostolic ; and that they succeeded the apostles and evan- gelists in their churches and chairs, may inevitably be proved, if any Christian persons or churches deserve to be credited. The second assured sign of episcopal power, is imposition of hands to ordain presbyters and bishops ; for as pastors were to have some to assist them in their charge, which were pres- byters, so were they to have others to succeed them in their places which were bishops. And this right by imposing hands to ordain presbyters and bishops in the church of Christ, was at first derived from the apostles unto bishops, and not unto presbyters; and hath for these fifteen hundred years without example or instance to the contrary, till this our age, remained in bishops and not in presbyters. Philip “ preached and baptized” at Samaria; but he could not give the graces of the Holy Ghost by imposition of hands to make fit pastors and teachers for the work of the ministry; the apostles were forced to come from Jerusalem to furnish the church of Sa- maria with meet men to labour in the word and doctrine. The like we find by Paul and Barnabas in the Acts; who visited the churches where they had preached, and supplied them “ with presbyters” in every place that wanted. Paul left Titus to do the like in Crete; and Timothy was sent to Ephesus to impose hands, notwithstanding the church there had presbyters long before. Jerome, where he retcheth the presbyter’s office to the uttermost, of purpose to shew that he may do by the word of God as much as the bishop, he ex- cepteth this one point as unlawful for presbyters by the scrip- tures: “ What doth a bishop save ordination, which a pres- byter may not do!?” He saith not, What doth a bishop, 1 Hieron. ad Evagrium. [t. ii. 329. “ Quid facit excepta ordinatione episcopus, quod presbyter non faciat ?’’] CHAP. XIII. OF CHRIST’S CHURCH. 321 which a presbyter doth not? for by the custom and canons of the church, very many things were forbidden presbyters, which by God’s word they might do; but he appealeth to God’s ordinance, which in his commentaries upon Titus he calleth the ‘ divine institution ;’ and by that he confesseth it was not lawful for presbyters to ordain any. And why? That power was reserved to the apostles, and such as succeeded them, not generally in the church, but specially in the chair. Thence doth Chrysostom infer very precisely against your new discipline, that in Paul’s words to Timothy, “ Neglect 1 Tim. iv. not the gift that was given thee, with imposition of hands of = the presbytery,” by the word presbytery in that place of scripture must be understood bishops, not presbyters, and giveth this reason: “ For presbyters (in the apostles’ time) did not impose hands on a bishop™.” Yea, saith he, “ Presby- ters (then) could not impose hands on a bishop.” Chryso- stom doth not reason from his own age unto the apostles, and conclude, because they might not do it in that world wherein he lived by a custom of the church, ergo, they could not do it in Paul’s time; that were a very senseless and unsavoury collection ; but he urgeth that in Paul’s time presbyters might not ordain a bishop; and therefore those words must be un- derstood of bishops, which by the apostolic rules might impose hands, whereas presbyters might not. ‘The very same point he repeateth and presseth when he giveth a reason why Paul in his epistle to Timothy went from describing bishops straight to deacons, omitting clean the order of presbyters: «The difference betwixt (bishops and presbyters) is not great, for they also were admitted to teach and rule the church; and what Paul said of bishops, that agreeth unto presbyters. (Only) in laying on of hands (bishops) go beyond them, and have that (only) thing more than presbyters°.” Theodoret: “The presbytery (Paul) calleth here such as had received m Chrysost. in r Tim. iv. Homil. xiii. a téy émiokdmwv. Kat yap Kai abto) 5:- [t. xii. 486. Od yap 8y mpecBirepar toy BacKadrlay cioly avadedeyuévor, kal mpo- enlokomov éxeipotdvouy. | oraclay THs ekKAnolas* Kal & wep) emiokd- _ ® Chrysost.in Ep.ad Philipp. Homil. wy cire, tadra Kal mpecButépos apudr- i, [t. xii. 7. Ovdx by Bt mpecBirepor ent- ret. TH yap xeElpoTovia udvn brepBeBh- oKoToY exetpoTdyncay. | kao, Kal TovT@ pdvov BoKova1 TAcove- © Chrysost. in 1 Tim. iii. Homil. xi. xreiy rods mpea But epous. | [t. xii. 470. “Or: ob ToAd 7d pécor abray BILSON. Y $22 THE PERPETUAL GOVERNMENT CHAP. XIII. apostolical (or episcopal) grace P:” for by Theodoret’s opinion bishops were then called “ apostles,’ and presbyters called by the name of bishops9. Qcumenius: “ Lay hands hastily on no man. Paul treateth of imposing hands, for he wrote to a bishop *.” Ambrose rendereth the same reason why Paul, mentioning bishops and deacons, did clean overskip presbyters; and noteth the same difference betwixt presbyters and bishops that Chrysostom doth: “‘ Timothy, because he had none other before him, was a bishop. Wherefore Paul sheweth him how he shall ordain a bishop. For it was neither lawful nor per- mitted that the inferior should ordain the greater. No man giveth that which he hath not received’.” That Timothy was a bishop, is confessed by the rest of the fathers, I alleged Rom. xvi. them beforet; Paul calleth him cuvepyov, his “ copartner in ; Thess, the gospel,” and joineth Timothy with himself in writing to a ie ae Corinthians, Philippians, Colossians, and Thessalonians ; Philip. i. 1; thereby to shew that he had received Timothy, not only into ca. the fellowship of his ministry, but given him part of his 1; 2 Thess. authority, and made choice of him to abide at Ephesus to aT: establish and confirm the church when he thus wrote unto him. Wherefore Timothy had not this prerogative by order or seniority; he was no presbyter of Ephesus, but there left with episcopal authority, which he had by the laying on of Paul’s hands before he stayed at Ephesus. But howsoever he came by it, by Paul’s choice or otherwise, Ambrose ac- knowledgeth he was a bishop, and therefore superior to pres- byters ; because he was invested with power to ordain bishops, which presbyters had not. His words be full: “ It was nei- ther lawful,’ nor agreeable to religion, (for fas is that which is consonant to the service of God, as jus expresseth that which is right amongst men,) “for the inferior to ordain the supe- rior" ;” to wit, that a presbyter should ordain a bishop. p Theodoreti in Epist. i. ad Tim. yap &ypade.] cap. 5. [Hale, 1771. t. iii. p. 662. s Ambros. in 1 Tim. iii. [t. v. 402- TipesBurepiov dé évtadOa, Tovs THs awo- ‘ Neque enim fas erat aut licebat, ut oToALKTS XapiTos HEwpeEvous. | inferior ordinaret majorem. Nemo enim q Idem in 1 cap. ad Philippenses. tribuit quod non accepit.”’] [Vide p. 318. not. ©.] t Page 302. x (cumenius in 1 Tim. v. [Lutet. u Ambros. in t Tim. iii. [t. v. 402. Par. 1631. t. ii. cap. xiii. p. 242. Kal ‘‘ Neque fas erat, neque licebat, ut in- mep) xelpotoviay SiadauBaver* éemiokdr@ ferior ordinaret majorem.”] CHAP. XIII. OF CHRIST’s CHURCH. 823 We greatly care not who should ordain bishops ; for, as we think, there need none in the church of Christ: but touching presbyters, that is, ministers of the word and sacraments, the fourth council of Carthage is very clear, they may be ordained by presbyters. ‘Their words are these*: “ When a presbyter is ordained, the bishop blessing him, and holding his hand on the party’s head, let all the presbyters that are present hold their hands near the bishop’s hand on his head (that is ordered).” Presbyters are sufficient to create presbyters, and they may discharge all ecclesiastical duties in the church. For bishops, let them care that like them.] The council of Carthage doth not tell you, that presbyters might ordain pres- byters without a bishop; look better to the words: such pres- byters as were present must hold their hands on the party’s head, near the bishop’s hand; but without the bishop they had no power of themselves to impose hands. Now to what end they imposed hands; whether to ordain and consecrate as well as the bishop ; or because the action was sacred and public, to consent and bless together, with the bishop, this is all the doubt. If they had power to ordain as well as the bishop, and without the bishop, all the fathers which I before cited, were utterly deceived. For theysayno. Yea, Jerome, that neither could forget nor would suppress (being one him- self) any part of their power, knew not so much. For he confesseth that bishops might ordain by imposing hands, pres- byters might not. And therefore though they held their hands near the bishop’s hand, yet did they not ordain, as the bishop did. How know you to what end they joined with the bishop in imposing hands? the action was common to both, and no dif- ference is expressed in that council between their intents. | Unless you be disposed to set councils and fathers together by the ears, you must make their imposition of hands to be a consent, rather than a consecration; and so may the author- ities of all sides stand upright; otherwise, by an action that admitteth divers ends and purposes, you overthrow the main x Concil. Carthag. iy. can. 3. [t. ii. presbyteri qui presentes sunt, manus col. 1199. “ Presbyter cum ordinatur, suas juxta manum episcopi super caput episcopo eum benedicente, et manum _ illius teneant.’’] super caput ejus tenente, etiam omnes ¥ 2 1 Tim. iv. As 324 THE PERPETUAL GOVERNMENT CHAP. XIII. resolution, not only of other councils and fathers, but of the same synod which you allege: for that giveth presbyters no power to ordain without the bishop, but to conjoin their hands with his. Many things were interdicted presbyters by the canons, which were not by the scriptures; but you must shew us that presbyters and bishops differ by the word of God, afore we can yield them to be diverse degrees.] If presbyters by the word of God may ordain with imposing hands as well as bishops, howsoever by the custom of the church they be re- strained or subjected under bishops, they be all one in degree with bishops, though not in dignity; for all other things, as Jerome avoucheth, are common unto themy: but if that power be granted by God’s law to bishops, and denied to presbyters, then struggle whiles you will, you shall find them in the end to be distinct and diverse degrees. That bishops may ordain, the apostle’s words to Timothy and Titus exactly prove. “ Lay hands hastily on no man”—“ For this cause I left thee in Crete, that thou shouldest ordain presbyters in every city.” You must now prove by the sacred scriptures that presbyters may ordain as well as bishops: if not, they be distinct degrees, that have by God’s law distinct powers and actions. Our proofs are clear. ‘ Neglect not the gift, which was given thee with imposition of hands of the presbytery ;” and this right for presbyters to impose hands jointly with the bishop, dured a long time in the church, as we shew by the fourth council of Carthage.] I have often told you that place of St. Paul concludeth nothing for you, it hath so many an- swers. Jerome giveth you one, Chrysostom another, and St. Paul himself a third. If you like not with Jerome, Am- brose and Primasius, to take the presbytery for the function which Timothy received, which Calvin well alloweth; nor with Chrysostom, Theodoret, and the rest of the Grecians, to apply it to bishops, forsomuch as presbyters by their judgments could not impose hands on a bishop; yet remem- ber St. Paul was present and did the deed; and therefore without some succeeding and supplying the apostle’s room, y *‘for all other things—common unto them,” omitted L. CHAP. XIII. OF CHRIST’S CHURCH. 825 as Timothy and Titus did, your presbyteries have no warrant to impose hands. And so much is evident by that very coun- cil which you bring ; for the bishop must first bless the party and impose hands on him; and then the presbyters there pre- sent must lay their hands near the bishop’s in sign of consent. But without the bishop no presbyters did bless or impose hands to ordain any that ever we read either in scriptures or stories. And because you shall not say, I speak without book, as I see many do in our days, mark well these examples, and tell me what you think of them. The council of Hispalis, understanding that a bishop in ordaining presbyters and deacons, because he was pained with sore eyes, only laid his hands on them, and suffered a pres- byter standing by to read the words of their consecration, and to bless them, rejected the whole action as unlawful, with these words : “ The presbyter that did it, if he were living, might for so bold a presumption have been condemned in this present judgment ; but because he is prevented with death, lest the same usurpation should enterprise to do the like, we de- cree that they which received of him no title of consecration, but a monument of reproach, shall be removed and abjected by a righteous judgment from the degree of sacerdotal and Levitical order, which they have perversely gotten ; for such are worthily adjudged to be cast off, because they are found to be wrongfully madez.” The bishop being present and im- posing hands, and not able to read for the impediment of his sore eyes, a presbyter blessed them, that is, pronounced the words of their consecration: this the council calleth bold pre- sumption, and usurpation against the ecclesiastical rule; and removed the men as perversely and unlawfully made. What think you would they have said, if they heard of presbyters that had taken upon them, as men do in our days, to impose Z Concil. Hispalens. ii. can. v. [t. v. col. 1665. “Qui licet, propter tantam presumptionis audaciam, poterat accu- satus judicio presenti damnari, si ad- hue in corpore positus, non fuisset mor- tis vocatione preventus; sed quia jam ille examini divino relictus, humano ju- dicio accusari non potest, hi qui super- sunt, et ab eo non consecrationis titulum sed ignominie potius eulogium percepe- runt; ne sibi licentiam talis ultra usur- patio faciat, decrevimus ut a gradu sa- cerdotalis, vel Levitici ordinis, quem perverse adepti sunt, depositi, #quo judicio abutantur. Tales enim merito judicati sunt removendi quia prave inventi sunt constituti.”’ | 326 THE PERPETUAL GOVERNMENT CHAP. XIII. hands, and bless, and give sacred orders, not only in the ab- sence, but in defiance of all bishops*? Colluthus was a presbyter> in one of the churches of Alex- andria, and falling away from the bishop therefor some mis- likes, ordained certain presbyters, himself being but a pres- byter. For this Colluthus was convented “in the general council before Hosius and the rest of the bishops,” and “‘com- manded to carry himself for a presbyter as he was before; and all those that were ordained by him to return to their former state.” It after fell out that one Ischyras pretending himself to be a presbyter of Colluthus’ making, accused Ma- carius of sacrilegious violence offered unto him, then minis- tering at the Lord’s table, as he said, and having the mystical cup in his hand: an hundred bishops assembled at a council in Egypt, or near that number, to convince Ischyras of a lie, prove that Ischyras was no presbyter, and so could not be assaulted whiles he was handling the divine mysteries. Their words be these: ‘“‘ How then is Ischyras a presbyter? or by whom was he made? What, by Colluthus? that is all which can be said. But Colluthus himself died in the degree of a presbyter, and all his imposition of hands was reversed, and such as were made by him were cast back into the order of laymen, and admitted to the communion as laymen, which is so clear that no man ever doubted of it4.”” They conclude that Ischyras, if he were made by Colluthus, could be no presby- ter, forsomuch as Colluthus was a presbyter and no bishop ; and all his imposition of hands frustrated, and all the persons ordained by him, neither accounted nor admitted into the a Thus L.: ‘* Impia temeritate sibi vendicantes audissent et vidissent.” Tis Suvdbou Ths suyKxpoTybelons ev ArcE- av®peia, emt TH mapovala Tov Tatpbs nuav > Epiphan. advers. Heres. lib. ii. Heres. Ixix. [Par. 1622. t. i. p. 728. Eiol toivuy mAclous toy aptOuby ev TH *Arekavdpela, (sc. exxAnoia) oby 77 vov xtibeion TH Katoapely Kadov- evn Ey gia. 5 TovTwy KéA- Aovbds tis brijpxev ...----- Kal yap 6 KéAAou0ds Tiva mapateTpoppmeva edida- tev. | ce Athanas. ad Imperat. Constant. Apolog. [t. i. p. 792. in literis Ma- reoticorum Presbyter. ad Curiosum et Philagrium. 7“AAAa kal duws Toad- Thy éauTG@ mpoonyopiay emupnuloas, ext “Octov, Kabnpebn, Kal Aaixds cuvnxOn, kal oftws uewe Thy Ekjs xpdvoy. éxme- cov Kal Tis Wevdovs brovoias Tov mpeo- Buteptlov. |} ad Athanas. ad Imperat. Constant. Apolog. ii, [t. i. p. 732. Par. 1627. Tld8ev oty mpecBitepos "loxupas; Tivos KaTaoThoayTos ; GpaKoAovbov; TovTo yap Aourdy. GAA’ Gtt KéAov8os mpecBurepos dy ereActTyoe, kal aca xelp avTou ye- yovey Gkupos, Kal maytes of map avTod katactabeyvtes ev TH oXlopaT1, AatKkol yeyovact, kal oftws cuvayovta: SHAov, kal ovdevi KabeotnKey audlBorov.| CHAP. XII. OF CHRIST’S CHURCH. 327 church but under the name of laymen. And this reversing of Colluthus’ orders, and agnising none that he ordained but for laymen, was so clear a case, and uncontrolled with all men, that no man ever made any scruple of it. You shall do well considerately to read the place ; it importeth the univer- sal consent of the primitive church to have been this, that no presbyter could ordain a presbyter; but those that received imposition of hands from any such, were throughout the church of Christ esteemed and reputed mere laymen, and not otherwise accepted to the Lord’s table. Maximus that was very familiar and inward with Gregory Nazianzen, whiles he lived at Constantinople, and obtained at his hands to be taken into the clergy*, and placed with the presbyters of that city, finding that Miletius bishop of An- tioch and others had translated Gregory from Nazianzum to Constantinople without a full synod, somewhat contrary to the canons, procured Peter bishop of Alexandria to send some bishops of Egypt that did consecrate him bishop of Constantinople. When this came to be debated in the second general council, the whole synod not only rejected Maximus as no bishop, but all that took any imposition of hands from him in what degree of the clergy soever they were ; by reason they found him a presbyter and no bishop; and so without all power to impose hands. “ Concerning Maximus and his disorder at Constantinople (we resolve) that Maximus neither presently is, nor hereafter shall be made a bishop ; neither any that received imposition of hands from him, shall remain in any degree of the clergy, all that was done either to him, or by him, being wholly frustrate’ (or disallowed).” If pres- byters might impose hands, Maximus was lawfully called to that degree by Gregory Nazianzen, and then had the council no cause to mislike such as were ordained by him: but they © Gregor. Nazianz. Vita a Gregor. Presbyt. conscripta. [Op. Lut. Par. 1609. p. 20. D. ‘Qs 5€ meipay TE xpdvy 5i50vs, &Etos evoulabn Tod Bhuatos, THvL- KaUTA TO KANpyY eyKaTareyeTar. | f Concil. Constantin. i. can. vi. [t. ii. col. 959. ‘De Maximo Cynico phi- losopho, et propter totius indisciplina- tionis ejus doctrinam que Constanti- nopoli orta est, statutum est, ut neque Maximus fuisse aut esse etiam putetur episcopus, neque hi qui ab eo sunt ordi- nati, qualemcumque gradum clericatus obtineant, omnibus scilicet que circa eum vel ab ea gesta sunt, in irritum re- vocatis.” | 328 THE PERPETUAL GOVERNMENT CHAP. XIII. lay this for their ground, that he was never a lawful bishop ; and therefore all that he did in imposing hands, was utterly void. By this I trust you see it pertained only to bishops to ordain by imposition of hands, and not to presbyters; you have the clear decision of the primitive church, that presby- ters might not ordain presbyters, much less might they lay hands on bishops. Their meaning is, that presbyters without a bishop could not impose hands; but with the bishop they might, and did, as the council of Carthage which we brought you confirmeth. And as they might not do it without a bishop, so the bishop might not do it without them.] It is well yet we have obtained thus much, that without a bishop there can be no imposition of hands to make presbyters; how think you then? must there be bishops in the church of Christ or no? and are they all one with presbyters, or a several degree from them ? They both concur in ordaining; and neither may impose hands without the other.] You must forsake this fort, as well as you did the former: for in that council of Carthage, which you cite, neither is there any number of presbyters prefixed, nor their presence required ; only this is prescribed, if any be present, they shall approve the bishop’s doings with laying their hands next his. The bishop imposeth not hands, either in their names, or at their perils, if any thing be done against the canons; but as he alone blesseth and consecrateth the person that is ordered to the service of God, so if aught be otherwise than well, he alone is in danger for it. The coun- cil of Hispalis saith; ‘The bishop alone may give priests and deacons their honour, but he cannot alone take it from them ®.” Neither had bishops always such store of presbyters either present or pertaining to them as you imagine. In greater churches they had greater numbers; in smaller they had often two, somewhere one, and sometimes none ; and yet for all this defect of presbyters, the bishops there did not refrain to impose hands without them. The number of presbyters in many places were two in a & Concil. Hispalens. ii. can. vi. [t.v. bus ac ministris solus honorem dare col. 1665. ‘* Episcopus enim sacerdoti- potest, auferre solus non potest.” ] CHAP. XIII. OF CHRIST’S CHURCH. 329 church, as Ambrose writeth", sometimes but one. In the third council of Carthage, when it was agreed that the primate of that city might take the presbyters of every diocese, and or- dain them bishops for such places as desired them, though the bishop, under whom the presbyter before lived, were unwil- ling to spare him; Posthumianus a bishop demanded: “ What if a bishop have but one only presbyter, must that one be taken from him? Aurelius (the bishop of Carthage) answered: One bishop may ordain many presbyters, but a presbyter fit for a bishopric is hardly found. Wherefore if a man have but one only presbyter, and fit for the room of a bishop, he ought to yield that one to be ordained. Posthumianus replied: Then if another bishop have a number of clerks, another’s store should relieve me. Aurelius concluded: Surely as you helped another church, so he that hath many clerks shall be driven to spare you one of them to be ordained by you'.” Three things are evident by the purport of this speech: first, that some bishops had oftentimes but one presbyter; and he might be taken from them. Next, that a bishop having no presbyter left, might make many when he would, if he had fit men of his own for the place. Thirdly, that if he wanted meet men, another church should allow him, according to his loss, some to be ordained by him. A bishop then having no presbyter left to join with him, might alone ordain both such of his own church as were meet, and such as were sent him from other places. Again, when any thing was done in ordering of ministers against the laws or canons, not the presbyters, but only the bishop was punished for imposing his hands, and transgressing the discipline of the church. Now had the presbyters been h In r Tim. iii. [t. v. 403. “ Nunc autem septem diaconos esse oportet, et aliquantos presbyteros, ut bini sint per ecclesias.””] i Concil. Carthagin. iii. can. xlv. [t. ii. col. 1176. “ Postumianus episco- pus dixit: Deinde, qui unum habuerit, numquid debet illi ipse unus preshyter auferri? Aurelius episcopus dixit: Sed episcopus unus esse potest, per quem, dignatione divina, presbyteri multi con- stitui possunt: unus autem episcopus difficile invenitur constituendus. Qua- propter si necessarium episcopatui quis habet presbyterum, et unum (ut dixisti frater) habuerit, etiam ipsum ad promo- tionem dare debebit. Postumianus epi- scopus dixit: Ergo si habet alius abun- dantes clericos, debet mihi alia plebs subvenire. Aurelius episcopus dixit: Sane, quomodo ecclesiz alterius tu sub- veneris, persuadebitur illi qui plures habet clericos, ut unum tibi ordinandum largiatur.’’ } 330 THE PERPETUAL GOVERNMENT CHAP, XIII. agents in ordaining, as well as the bishop, no reason to let them go free that were parties to the contempt as well as the bishop: but for that his hands did ordain and authorize, theirs did nothing but allow his fact, which by dissenting they could not hinder; therefore the laws and canons, as they did charge the bishop and not the presbyters to see those rules observed, that were required for the making of ministers ; so they did challenge the bishop and no man else for violating the same with imposition of his hands, if aught were other- wise than well. And for that cause both laws and canons speak singularly to one, not plurally to many, when they re- press disorders in creating presbyters and deacons; to shew there was one chief and principal actor amongst them in those eases, whose fact it was; the rest only following and witness- ing his doings. For the clergy of the Paulianists, when they returned to the church, if they were without fault, and blameless, the council of Nice thus decreed: “ Let them receive imposition of hands from the bishop of the catholic church*.” The council of Antioch: ‘ Every bishop shall have power in his diocese to ordain presbyters and deacons!,” «If any bishop,” saith the council of Chalcedon, “shall for money ordain, either bishop, presbyter, or deacon, or any other reckoned amongst the clergy, he shall, being convicted thereof, endan- ger his own degree™.” And again: “ None, neither pres- byter, nor deacon, nor generally any within the ecclesiastical order, must be ordained dzoAcAupévas,” that is, “ affixed to no certain place. If any be so made, the sacred council hath decreed their ordination shall be void; but it shall not return k Concil. Niceni can. xix. [t. ii. 37. Tlep) Tay MavAiavicaytwy, «ira mpocdu- yovtTav TH KabodiKhH exkAnoia, bpos éek- Téeitat avaBantiCecba avtovs ekaray- Tos. Ei 5€ twes ey TG wapeAndvOere xpove ev TS KANpw eknTacbnoar, cimey &ueunto: kal averlAnmro payeiev, ava- Bamticbevtes xetpotoveicbwoay brd Tod THs KaboAiKHs exkAnotas émioKkdrov. | 1 Concil. Antioch. can. ix. [t. ii. col. 565. “Exaotov yap émickorov etouclay éxew THS éavTod Tapoikias, Stokely Te Kata Thy éxdoTw éemtBaddAovoay evAa- Beway, kat mpdvo.ay mo.etc bar maons THs Xépas THs ind Thy EavTod TéALY, as Kal xelpotovely mpeaButepovs Kat diakdvous, kal peta kploews Exacta diadauBaverv. | m Concil. Chalcedonens. can. il. [t. iv. col. 755. EY tis émtoxoros em) xphuact xEtpotoviay momoaito, Kat eis mpaow Karayayn Thy &mparoy xapw, Kal xElpo- Tovion em xphuacw érickoroy, 7) Xwpe- aickoroyv, 3) mpecBvtepov, 7} diaKovoy, ® érepdy Twa Tav ev TS KANpY KaTapiOuov= Hévav, 7 mpoBddrdroTo em xphuacw 7 oikovéuov, ® exdixov, 4} mpocmovapioy, 7 dAws Ta TOD Kavdvos, 5’ aicxpoKEepderay oixelay 6 TovTo émixetpnoas, eheyxOels, mepi Tov oiketoy KwduveveTw Babudy.] CHAP. XIII. OF CHRIST’S CHURCH. 331 to the reproach (or detriment) of him that imposed hands".” «Tf thou speak of Paulinianus,” saith Jerome against the er- rors of John of Jerusalem, “thou seest him subject to his own bishop living in Cyprus, and coming now and then to visit us, not as any of your, but of another (bishop’s) clergy; even his, of whom he was ordained®.” ‘ We permit not any clergyman of what degree soever,”’ saith the emperor, “to give any reward to him of whom he is ordained?.” And so generally for the breach and neglect of any of the imperial laws prescribed for the ordering of bishops, presbyters, and deacons, the presbyters were not punished which joined with the bishop, but the bishop “ that ordained them%’’ was punished; because it lay in him alone by withholding or imposing his hands to frustrate or finish the whole action. Wherefore I see no cause why some writers in our days should discredit the report and reason, which Epiphanius maketh against Aerius, that a presbyter could not be equal with a bishop; forsomuch as the order of bishops “ engen- dereth fathers unto the church’ ;” and the order of presbyters, “not able to beget fathers, by the regeneration of baptism begetteth children unto the church, but not fathers or teach- ers, and so no possibility to make a presbyter that hath not received power to impose hands” equal with a bishop. For what doth Epiphanius avouch in these words, which Athana- ® Thid. can. vi. [col. 758. Mydeva Se GmroAcAuMEVas XELpOTOVEtT OAL, UATE TpET- Birepov, pnte SiaKxovoy, unte bAws Tia Tav ey eKKAnoiacTiK@ TdyuaTl, «i wh idix@s ev exKAnoia méAcws 7 Kouns, 7) paptupiv, 7) wovactnpiv, 6 xeEipotovov- pevos emunpitToto. Tovs d€ aroAvTws XElpoTovovpevous Spicev n ayia ovvodos &kupoy exew Thy To.avTHY XeELpobeclay, Kal undduov dvvacba evepyeiy ep UBpe TOU XELpoTOVATaAYTOS. | © Hieron. ad Pammachium advers. Errores Joannis Hierosolymitani. [t. ii. 180. D. “Sin autem de Pauliniano tibi sermo est, vides eum episcopo suo esse subjectum, versari Cypri, ad visitatio- nem nostram interdum venire, non ut tuum, sed ut alienum, ejus videlicet a quo ordinatus est.’”] P Justiniani Novell. Constitution. cxxili. cap. xvi. [Gotting. 1797. in ca- pite cui titulus “Ut ordinationes gra- tis fiant,” p.499. "AAA’ ovde KAnpiKkdy aiovdnmote Babuod diddvar Tr ekelyw bd’ ov XELpoTovErTat, 7) UAAw oiwdnmoTE TpoT- OT, TVYXwpovLeED. | 4 [bid. tit. vi. [p. 37. “O te ddoKtua- atov emibels THY XElpoToVviay, Kai avTds bev duolws exmecetrat Tov Opdvou Tis ie- parelas, kal tmevOuvos eota cg, TE pdAtoTa TavT@y (nToDYTL Thy TY oiKelwy tepéwy KabapdTnTa. | r Epiphanii advers. Hereses, lib. iii. Heres. Ixxv. [Par. 1622. t.i. p. go8. ‘H Mev yap ear. maTépwy yevyntiKh Takis. matépas yap yevva TH exkAnola’ 7 de marepas un Suvauevn yevvav, dia THs TOD Aovtpovd madryyeverlas TEKVA YevYa TH exkAnola, ov phy marépas, 7) didacKd- Aouvs. Kal mwa@s oidy te hy Toy mpeaBu- Tepov KablioTay, un exovTa xeipobeclay Tov XELpoTovely 5] 332 THE PERPETUAL GOVERNMENT CHAP. XIII. sius, Jerome, Chrysostom, and Ambrose do not likewise avouch? or what saith he more than the primitive church in her general and provincial councils decreed against Collu- thus, Maximus, and others; and observed without alteration ever since the apostles died? If we reject this assertion of Epiphanius, that only bishops should impose hands to ordain, and not presbyters, we reject the whole church of Christ, which interpreted the scriptures in this behalf as Epiphanius did; and confirmed the very same resolution with the con- tinual practice of all ages and countries where the gospel hath been preached and believed: for by power to ordain, the Christian world hath always distinguished bishops from presbyters, as it is easy to be seen by all the monuments of antiquity that are extant to this day, either of councils, stories, or fathers. And as by imposing of hands, so by succeeding in the chair, have bishops ever since the apostles’ times been severed from presbyters in the church of Christ: which to all that do not eagerly seek to captivate the truth to their own desires, is an argument unrefellable, that the first placing of bishops above presbyters was apostolic. ‘Tertullian saith: “ It is cer- tain that came from the apostles, which is sacredly observed in the churches of the apostless.” And Austin: “ That which the whole church keepeth, and was not appointed by councils, but always retained, that is most rightly believed to have descended from the apostlest.” Now that in the churches planted by the apostles and their coadjutors one hath been severed from the rest of the presbyters, and placed above the rest in the honour of the episcopal chair, before there were any general councils to decree that manner of government, and so continued even from the apostles’ per- sons and hands to this present age; the perpetual succession of bishops in those principal churches where the apostles and their helpers preached and governed, and likewise in all s Tertull. advers. Marcionem, lib. iv. ‘ August. de Baptism. cont. Donat. [cap. v. p. 415. D. “In summa, sicon- lib. iv. cap. xxiv. [t. vii. col. 433. stat id verius quod prius; id prius quod ‘* Quod universa tenet ecclesia, nec et ab initio; id ab initio quod ab apo- conciliis institutum sed semper reten- stolis; pariter utique constabit, id esse tum est, non nisi authoritate apostolica ab apostolis traditum, quod apud eccle- traditum rectissime creditur.”’] sias apostolorum fuerit sacrosanctum.”] CHAP. XIII. OF CHRIST’S CHURCH. 333 other churches of the world following their steps, will strongly and fully confirm. If the apostles placed bishops with their own hands; if departing or dying they left bishops to suc- ceed them; if their disciples and scholars embraced and used that course to set bishops above presbyters for saving the church from schisms, and left it to their aftercomers; I trust there are few men so deeply drowned in their own con- ceits, or wholly addicted to their fancies, but they will ac- knowledge the first distinction and institution of bishops from and above presbyters was, if not commanded and imposed by the apostles’ precepts on the church, yet at least ordained and delivered unto the faithful by their example, as the best way to maintain the peace and unity of the church; and conse- quently the custom of the church (which Austin speaketh of), that the bishop’s office should be greater than the presbyter’s ; and the decree of the whole world (which Jerome mentioneth), were derived from the apostles, and confirmed by them, and may not be reversed and repealed after 1500 years, unless we challenge to be wiser and better able to order and govern the church of Christ than the apostles were. Eusebius, the first and best collector of ancient and eccle- siastical monuments (Egesippus and Clemens being lost), de- riveth the successions of bishops in the four principal churches of the world, Jerusalem, Antioch, Rome, and Alexandria, from the apostles’ age unto his own time: by which, as by a line, we may be directed to see what manner of episcopal successions the rest of the churches had ; and from whom the first original of bishops descended. I will set them down as it were in a table even from the apostles and their followers, unto the time they met in the great council of Nice, about 320 years after Christ; and then examine more exactly whence they took their first beginning. In the church of Jerusalem. Antioch. Rome. Alexandria. James the apostle Peter the apostle Peter and Paul Mark the evangelist Simeon Euodius Linus Anianus Justus Ignatius Anacletus Abilius Zacheus Heros Clemens Cerdo Tobias Cornelius Euaristus Primus Benjamin Eros Alexander Justus Johannes 334 THE PERPETUAL GOVERNMENT CHAP. XIII. In the church of Jerusalem. Antioch. Rome. Alexandria. Johannes Theophilus Sixtus Eumenes Mathias Maximinus Thelesphorus Marcus Philippus Serapion Higinus Celadion Sennecas Asclepiades Pius Agrippas Justus Philetos Anicetus Julianus Levi Zebinus Soter Demetrius Ephrem Babilas Eleutherius Heraclas Joseph Fabius Victor Dionysius Judas Demetrius Zepherinus Maximus Marcus Paulus Samosatenus Calixtus Theonas Cassianus Domnus Urbanus Petrus Publius Timeus Pontianus Achilles Maximus Cyrillus Anterus Alexander Julianus Tyrannus Fabianus Athanasius Caius Vitalius Cornelius Petrus Symmachus Philagonius Lucius Timothius Caius Eustathius Stephanus Theophilus Julianus Paulinus and Miletius Xistus Dionysius Cyrillus. Capito Flavianus Felix Maximus Porphyrius Eutichianus Antoninus Alexander Caius Valens Johannes. Marcellinus Dolichianus Marcellus Narcissus Eusebius Dius Meltiades Germanion Sylvester Gordius Marcus Narcissus iterum Julius Alexander Liberius Mazabanes Damasus Hymeneus Siricius Zambdas Anastasius. Hermon Macarius Maximus Cyrillus Johannes Juvenalis. These catalogues of the bishops of Jerusalem, Antioch, Rome, and Alexandria, Eusebius pursueth unto the beginning of his own time; leaving off at Hermont bishop of Jerusa- lem, Tyrannus" bishop of Antioch, Marcellinusy bishop of Rome, and PeterW bishop of Alexandria; the rest are sup- t Euseb. Eccl. Hist. lib. vii. cap. xxxii. {p- 236. Par. 1678. Mer’ od modd 5é TovTov Kkekolunuévov, “Epuwy totatos TOY MEXpL TOD Kal’ NUas Siwypod, TY eicért viv exeioe TepuAaymevoy arocT9- Auxdy diadéxerat Opdvov. | u Ibid. [p. 232. Mera 5¢ KupiAdoy TU- payyos Ths ’AvTioxéwy mapoiklas Thy éemokomyy Siedekato: Kal? dv HKuacev q TOV eKKANT@Y ToALopKia.] VIbid. [Kat rovrov d€ aud) ra revtekal- deka rn mpootavtos, MapkeAAtvos KaTe- orn diddoxos* dy Kal avToy 6 Siwypuds karelAnge. | w Ejusd. lib. viii. cap.13.[p. 252. Tay ® én’ *Arckavbpetas Kal’ bAns Te Ai- yirrov Kal OnBaldos Siampew@s TeAcw- Oévrwy, mp@tos Tléeroos avtis “AAckav- dpeias emlokoros. | CHAP. XIII. OF CHRIST’S CHURCH. 335 plied out of others, as in the see of Alexandria, Achilles*, Alexander*, Athanasius’ and Peter? out of Socrates; Vita- lius*, Philagonius*, and Eustathius> out of Theodoret ; as also Macarius® for Jerusalem. In the see of Rome Marcellus and those that follow out of Optatus® and Augustine*. ‘The four bishops of these churches that met and sat in the council of Nice were Sylvester for Rome by Vitus and Vincentius his presbyters, (Sozomen saith it was Julius,) Alexander for Alexandria, Macarius for Jerusalem, and Eustathius for An- tioch, as appeareth by their subscriptions unto the said coun- cil. Now when these successions began, and who were the first authors and ordainers of them, let us see what proof can be brought. That James the apostle was the first bishop of Jerusalem, Clemens, Egesippus, Eusebius, Jerome, Chrysostom, Epipha- nius, Ambrose, and Augustine confirm. Clemens, in his first book Hypotyposeon, writeth thus: “ Peter, James, and John, after the assumption of our Saviour, though they were pre- fered by the Lord before the rest, yet did they not challenge that glory to themselves, but made James the Just bishop of Jerusalem’.” Eusebius: “ The seat of James the apostle which was the first that received the bishopric of the church of Jerusalem, from our Saviour himself and the apostles, x Socratis Hist. Eccl. lib. i. cap. 5. [p- 9. Mera TMeérpov roy yevouevoy emi- oKoroy ’Adckavdpelas, Toy Kal emt Ato- KANTIavod paptuphoavTa, diadéxeras Thy emiskomhy “AXIAAGS* peta SE "AxiAAGY, *Adcéavdpos emi THs uynuovevbetons «i- phyns: kal adecarepoy Sidywy, Thy exKkAn- olay ovverporet. | y Ejusd. lib. i. cap. 15. [p. 44. Mera TavTa Se cbbéws "AActdvdpou Tov emickd- mov tis ’Adckdvdpeas TeAcuThoavTOS, mpolorarat THs exKkAnolas “APavdctos. | z Ejusd. lib. iv. cap. 20. [p. 230. Karadimoy eis toy éavtod témoy TMérpoy, tydpa evAaB7 Kad Adyipov. | a Theodoreti Eccl. Hist. lib. i. cap. 2. [Hale, 1771. t. iii. p. 724%. *Ev ’Avtioxela Be peta Tipayyov, ths Tay éxkAnoiay aptayevns ciphyns, ButdAuos Thy TyEeuoviay mapéAaBev, ds Kal Thy ev TH Mara karadvdcioay ird tev Tupdy- vov aKodduncey exkAnolay. bidoydvios dE peta TodTOY Thy mpocdplay AaBowv, TA Te Aeimdueva TH oikodouia mpoordberKe, kal Tov bmrtp THs evoeBelas ev Tois Ackw- viov katpois emedelEato (jAov.] Ibid. [p. 748. Suv@da rovrais éré- oTeiAe kal Piroyovly TG TIS “AvTioXewy exxAnolas mpoddpw, kal Evotabiw ro ThviKavTa Thy Béeppoiay iOivew memiorev- bevy, kal toils %AAats boot TOY arocToAL- kay doypLdtwy hoav ovvhyopot. | b Ibid. cap. vii. [p. 758. Evoraéios Mev yap ekeivos, 6 THS *AvTioxéwy ent- okoTos, ov Kal mpdabev euvnobny, TavTa mep) avTay eypaipe, etc. | ¢ Optatus cont. Parmen. lib. ii. {p. 36. Par. 1679.) d August. Epist. clxv. [t. ii. col. 751] e Euseb. Eccl. Hist. lib. ii. cap. 1. [p. 30. Tlérpoy ydp pnot Kal “IdewBov Kal "lwdvyny peta Thy avadnw Tov Sw- Tipos, as ay Kal bird Tod Kuplov mpoteti- pnwevous wh emidiucd(erOar Sdéns, GAAG *IdxwBov toy Bikaov emiakomov Tay ‘le- pocoAvpuwy éA€oOau. | 336 THE PERPETUAL GOVERNMENT CHAP. XIII. whom also the divine scriptures call the Lord’s brother, is kept to this day, and evidently shewed to all men by the brethren which have followed him in ordinary succession!.” Jerome: “ James the Lord’s brother, surnamed Just, straight after the Lord’s passion ordained bishop of Jerusalem by the apostles, wrote one only epistle, which is (one) of the seven catholic (epistles)s.”’ “ Egesippus, that lived near to the apo- stles’ times, in the fifth book of his Commentaries, speaking of James, saith: ‘ James the Lord’s brother, surnamed Just, received the church of Jerusalem (in charge) after the apo- stles*.’’? Chrysostom, writing upon these words of the fifteenth chapter of the Acts, “ After they held their peace, James answered,” saith: “ This James was bishop of the church of Jerusalem.” Epiphanius: “ James, called the Lord’s bro- ther, was the first bishop in Jerusalem*.”” Ambrose: “ Paul saw James (the Lord’s brother) at Jerusalem, because he was made bishop of that place by the apostles!.” Augustine : “The church of Jerusalem, James the apostle was the first that go- verned by his episcopal office™.” From James to Macarius, that sat in the council of Nice, were forty bishops of Jerusa- f Ejusdem lib. vii. cap. 19. [p. 216. Toy yap "lakwBov 6pdvoy TOU TMpwToV TIS ‘IepoooAvuwy exkAnolas Thy emicKxomhy m™pos avTov TOV SwTipos Kad Toy arocTd- Awv brodckapevou: dy Kal adeApdy Tod Xpiorod xpnuatioa: of Peto. Adyor Tept- éxovow eis detpo mepvadaypevoy of THE Kata Siadoxhy mepiemovTes adEAHol, ca- p@s Tots macw emdelkvuyta of te mep) Tous aylous uydpas Tod OcopiAods Everey, of re mdAat Kal of cis Nuas Eow(dy Te Kal amood(ovar o€Bas. | & Hieron. Catal. Scriptor. Eccles. [t. i. p. 262. ‘Jacobus, qui appellatur frater Domini, cognomento Justus, ut nonnulli existimant, Joseph ex alia uxore; ut autem mihi videtur, Marie sororis matris Domini, cujus Joan- nes in libro suo meminit, filius; post passionem Domini statim ab apostolis Hierosolymorum episcopus ordinatus, unam tantum scripsit epistolam, que de septem catholicis est, que et ipsa ab alio quodam sub nomine ejus edita asseritur, licet paulatim tempore proce- dente obtinuerit autoritatem.’’] h Egesippus apud Hieron. ibidem. [p- 263. ‘* Hegesippus vicinus apostoli- corum temporum, in quinto commenta- riorum libro de Jacobo narrans, ait, Sus- cepit ecclesiam Hierosolyme post apo- stolos frater Domini Jacobus, cogno- mento Justus.” | i Chrysost. in Acta Apost. cap. xv. Hom. 33+ [t. ix. 293. Mera 5¢ Td ovyi- oat avTovs, darex pion "IdnewBos Aéyov" dvdpes adeApot GKovoaTe [L00" énlokoros jv ths ev ‘lepocoAvmots exkAnoias ov- Tos. | k Epiphan. advers. Heres. lib. ii. t. ii. Heres. Ixvi. [Par. 1622. t. i. p. 636. In Manichei Heres. Kal map- NAVev "IdKwBos 6 mpaTos emickomevoas ev ‘IepocoAvmols, 6 adeApds emiKAnbels Tov Kupiov. | 1 Ambros. in Epist. ad Galat. cap. i. [t. v. 330. “Jacobum vidit Hierosoly- m2, quia illic erat constitutus ab aposto- lis episcopus, qui et ipse prius fuerat incredulus, sicut dicit evangelista, Quia nec fratres ejus, inquit, adhuc credebant in eum.” m August. contra Crescon. lib. ii. cap. 37. [t.vii. col. 244. “‘ Hierosolymi- tanam (sc. ecclesiam) quam primus apostolorum Jacobus episcopatu sue rexit.”’] CHAP. XIII. OF CHRIST’S CHURCH. 337 lem, succeeding each other in a perpetual descent, and sitting each for his time in that chair in which James the apostle sat when he taught and governed the church of Jerusalem. Their order and succession from James is collected by Eusebius” and Epiphanius®, out of elder and former writers which now are perished by the injury of time. The succession of bishops at Antioch and Alexandria began in the apostles’ time, as we find testified by ancient and incor- rupt witnesses. Euodius was the first that succeeded at An- tioch after Peter’s departure, of whom Ignatius, that was next to him, writeth in this wise to the church there: ‘‘ Remem- ber Euodius your blessed pastor, which first received from the apostles the chief oversight (or regiment) of us?.” So saith Eusebius: “ Of those (that were bishops) at Antioch, Euodius was the first that was appointed, Ignatius the next4,” who not only “ conversed with the apostles',” but also saw Christ in the flesh after his resurrection when he appeared to Peter and the rest of the disciples. His own words, as Jerome allegeth them, are: “I saw (Christ) in the flesh after his resurrection, when he came to Peter and those that were with Peter, and said to them, ‘Handle me,and see. A spirit hath not flesh and bones, as you see me haves.’” Of him Origen saith: “I mean Ignatius, the second bishop of Antioch after Petert.” n Euseb. Eecl. Hist. lib. iv. cap. 5. et lib. v. cap. 12. [p. 94. et 143. Par. 1678.) © Epiphanii advers. Heres. lib. ii. t. li. Heres. Ixvi. [Par. 1622. t. i. p. 636. “Oy To's xpdvous Kabetis kat Kal? eipydy amd Tod “laxwBov Tov emiockdrov, Tovs KaTa Biadoxhy emiokdrous ev ‘le- pocoAvmots, kal Ttovs Ka’ exacToy Ba- crea brérata. Tunc sequitur “ Elen- chus episcoporum Hierosolymitanorum.” Ep.]} P Ignatii ad Antiochenos Epist. [ed. Is. Vossius, Lond. 1610. p. 86. Mvnpo- vevoare Evodiov Tov atiomaKapiorov mot- Hévos buay, ds mp@Tos evexeipicOn mapa Tay amootéAwy Thy tuerepay mpoora- clay. | q Euseb. Eccl. Hist. lib. iii. cap. 22. [p- 73- “AAAG kal rdv en’ ’Avtioxelas Evodiov mpwtov katacrdytos, debTepos ev Tois SnAoupevots “lyvarios eyvwpl Cero. | BILSON. Jerome maketh “ Ignatius to be the third bishop of r Socratis Hist. Eccl. lib. vi. cap. 8. [p- 313- Iyvdrios Avtioxetas Tis Suplas tplros amd Tod amoordAou Ieérpov énl- oKoTros, ds Kal Tots amoardAoLs avTois cuvdierpipyev, omtaciay cldev ayyeAwy, bia Tay ayTipévey tuvwy Thy Gylay Tpidda duvovvTwyr. | s Hieron. Catal. Scriptor. Eccl. in Ignatio. [t. i. 273. “ Ego vero et post resurrectionem in carne eum vidi, et credo quia sit. Et quando venit ad Petrum, et ad eos qui cum Petro erant, dixit eis, ‘Ecce, palpate me, et videte quia non sum demonium corporale.’”] Ignatii ad Smyrnzos Epist. [ed. Is. Vossius, Lond. 1680. p. 3. ’Eyw yap kat pera Thy avacTacw ev capki avTdy olda, kal motevw ovta. Kal bre mpds tovs mept Tlérpov 7A0ev, en avtois, AdBere, Wnradhoare me, Kad Were, bre ovK cil daiudviov acdparov. | t Origenis in Lucam Homil. vi. [t. iii. Z 338 THE PERPETUAL GOVERNMENT CHAP, XIII. the church of Antioch from Peter the apostle*,” reckoning Peter for the first; after whom succeeded Ignatius in the second place; as Eusebius writeth : “Ignatius, so much spoken by most men to this present day, was the second that enjoyed the bishopric in the succession of Peter at Antiochy.” Touching the sees of Antioch, Alexandria, and Rome, Gregory saith: “« Peter advanced the seat (of Rome) where he thought good to rest, and end this present life: he also adorned the seat (of Alexandria) to which he sent his disciple, (Mark) the evan- gelist: he fastened the seat (of Antioch) in which he rested seven years, though with purpose to depart. It is one seat, and of one apostle, in which three bishops now sit by divine authority’.”” For the first bishop of Alexandria, Jerome and Eusebius concur with Gregory ; “ Mark, the interpreter of Peter the apostle, and the first bishop of the church of Alexandria ;” who dying six years before Peter, left his church and place unto Anianus, as Eusebius writeth: “ Nero being in the eighth year of his reign, Anianus, a very godly man, and every way admirable, first undertook the public administration of the church of Alexandria, after Mark the apostle and evange- list.” And as the succession at Antioch began in Euodius that was ordained by the apostles ; so at Alexandria they con- tinued the same course from Mark downward, by Jerome’s Paris. 1740. p. 938. “ Unde elegan- ter in cujusdam martyris epistola scrip- tum reperi, Ignatium dico episcopum Antiochie post Petrum secundum, qui in persecutione Rome pugnavit ad bestias.”’] x Hieron. Catal. Script. Hist. in Ig- natio. [t.i. 273. “Ignatius Antiochene ecclesie tertius post Petrum apostolum episcopus, commovente persecutionem Trajano, damnatus ad bestias, Romam vinctus mittitur.”’} y Euseb. Eccl. Hist. lib. iii. cap. 36. ["O, re mapa mAclorors cio ere viv dia Bd- nros “lyvdtis, THs Kat’ -AyTidXeElay Tlérpou diadoxis, devrepos Thy emirko- HY KEKANPWLEVOS. | z S. Gregor. Registri Epistolarum lib. vi. epist. xxxvii. [| juxta ordinem vulgatum : sed juxta ordinem novum, Epist. xl. ad Eulogium Episc. lib. vii. Indict. xv. tom. ii. Paris. 1705. col. 888. ‘‘(Petrus) sublimavit sedem in qua etiam quiescere et presen- tem vitam finire dignatus est: ipse decoravit sedem in qua evangelistam discipulum misit: ipse firmavit sedem in qua septem annis quamvis discessn- rus sedit. Cnm ergo unius atque una sit sedes, cui ex auctoritate divina tres nunc episcopi president, quicquid ego de vobis boni audio, hoc mihi imputo.”’] a Hieron, in Comment. super Mat- theum procem. [t. ix. 11. “Secundus Marcus, interpres apostoli Petri, et Alex- andrine ecclesie primus episcopus.”’] b Euseb. Eccl. Hist. lib. ii. cap. 24. [Népwvos d€ dydoov &yovtos THs BactAelas éTos, Tp@Tos meta Mapkoy Toy amdaToAov kal evoryyeAtoTny, THs ev “Adrckavdpeta mapotklas, Avviavds Thy AetToupyiay Sia- déxeTa' avnp OeopiArrs dv kal ta mavTa Oavudotos. | 339 own confession. ‘ At Alexandria from Mark the evangelist unto Heraclas and Dionysius, the presbyters did always choose one of themselves, whom being placed in an higher degree they called (their) bishop*.” Of the succession at Rome Irenzus saith: “ The blessed apostles (Peter and Paul) founding and ordering the church (of Rome), delivered the (oversight or) charge of governing the church to Linus. Anacletus succeeded him; and in the third place after the apostles, Clemens, which saw the apostles themselves and conferred with them, undertook the bishop’s office. Next to this Clement succeeded Euaristus, after Eu- aristus Alexander, and then in the sixth place from the apostles was appointed Sixtus; then Telesphorus, then Higi- nus, then Pius, after whom was Anicetus. Next to Anicetus succeeded Soter, and now,” (when Irenzus wrote,) “ in the twelfth place from the apostles, Eleutherius hath the bishop- ric’.” And likewise Optatus: “ Thou canst not deny,” saith he to Parmenian, “ but thou knowest that in the city of Rome the episcopal chair was conferred first to Peter, &c. In that chair, which was but one, sat first Peter, whom Linus suc- ceeded, and after Linus Clemens, after Clemens Anacletus, after Anacletus Euaristus, then Sixtus, Telesphorus, Higinus, Anicetus, Pius, Soter, Eleutherius® ;” and so naming twenty more in order unto Sylvester, in whose time the great coun- cil of Nice was kept, and after him five others unto Siricius ; CHAP. XIII. OF CHRIST’S CHURCH. © Hieron. ad Evagrium. [t. ii. 329. “ Alexandrie a Marco evangelista us- que ad Heraclam et Dionysium episco- pos, presbyteri semper unum ex se elec- tum in excelsiori gradu collocatum epi- scopum nominabant.”’] d {renei advers. Heres. lib. iii. cap. 3. [p- 232. Lutet. Par. 1639. “ Fun- dantes igitur et instruentes beati apo- stoli ecclesiam, Lino episcopatum ad- ministrande ecclesie tradiderunt. Hu- jus Lini Paulus in his que sunt ad Timotheum epistolis meminit. Succe- dit autem ei Anacletus; post eum ter- tio loco ab apostolis episcopatum sorti- tur Clemens, qui et vidit ipsos aposto- los, et contulit cum eis, cum adhue in- sonantem predicationem apostolorum, et traditionem ante oculos haberet.. ... -. Huic autem Clementi succedit Euari- stus, et Euaristo Alexander, ac deinceps sextus ab apostolis constitutus est Six- tus, et ab hoc Telesphorus, qui etiam gloriosissime martyrium fecit, ac dein- ceps Hyyinus, post Pius, post quem Anicetus. Cum autem successisset Ani- ceto Soter, nunc duodecimo loco episco- patum ab apostolis habet Eleutherius.”’] © Optati, lib. ii. cont. Parmenian. [p- 35- Par. 1679. “ Igitur negare non potes scire te in urbe Roma Petro primo cathedram episcopalem esse collatam ; in qua sederit omnium apostolorum ca- i) SHSM oo Anco soc Ergo cathedra unica, que est prima de dotibus, sedit prior Petrus, cui successit Linus, Lino successit Clemens, Clementi Anacletus, Wert gous Miltiadi Sylvester,......Da- maso Siricius hodie, qui noster est so- cius.””] Z 2 840 THE PERPETUAL GOVERNMENT CHAP. XII. “which at this day is our fellow (bishop).” And so St. Austin: “ If the row of bishops succeeding one another be to be considered, how much more certainly, and indeed soundly, do we reckon from Peter himself. For next to Peter suc- ceeded Linus, after Linus Clemens, after Clemens Anacletus, then Euaristus, Alexander, Sixtus, Telesphorus, Higinus, Anicetus, Pius, Soter, Eleutherius, Victors,” and so twenty- five more unto Anastasius, next after Siricius. Neither had these four sees only their successions from the apostles: the rest of the churches dispersed throughout the world had the like derivation and continuation of bishops from the apostles, or apostolic men, that these had. Ireneus taketh the example of the church of Rome, “ because it would be overlong in such a volume to repeat the successions of all churches".” Otherwise he plainly saith: “‘ The true know- ledge is the doctrine of the apostles, and the ancient state of the church in the whole world, by the successions of bishops, to whom (the apostles) delivered the church which is in every placei.” Tertullian saith as much; and choketh all the here- tics of his time with that challenge). “ Let them shew the originals of their churches; let them number the order of their bishops so derived by succession from the beginning that their first bishop had one of the apostles or apostolic men for his author and antecessor. After this manner (by succession of bishops running up to the apostles or their g August. epist. clxv. [t. ii. col. 751. “Si enim ordo episcoporum sibi suc- cedentium considerandus est, quanto certius et vere salubriter ab ipso Petro numeramus, cui totius ecclesie figuram gerenti Dominus ait, ‘Super hance pe- tram edificabo ecclesiam meam, et por- te inferorum non vincent eam.’ Petro enim successit Linus, Lino Clemens, Clementi Anacletus, Anacleto Euaris- tus, Euaristo Alexander, Alexandro Sixtus, Sixto Thelesphorus, Thelesphoro Iginus, Igino Anicetus, Aniceto Pius, Pio Soter, Soteri Eleutherius, Eleuthe- rio Victor, &c. ... Siricio Anastasius.’’] h Irenei advers. Heres. lib. iii. cap. 3. [p. 232. “Sed quoniam valde lon- gum est, in hoc tali volumine omnium ecclesiarum enumerare successiones ; maxime, et antiquissime et omnibus cognite, a gloriosissimis duobus aposto- lis Petro et Paulo Rome fundate et constitute ecclesia, eam quam habet ab apostolis traditionem, et annunciatam hominibus fidem, per successiones epi- scoporum pervenientem usque ad nos, indicantes, confundimus omnes eos, qui quoquo modo vel per sui placentiam malam, vel vanam gloriam, vel per ce- citatem et malam sententiam, preter- quam oportet, colligunt.’’] i Ejusd. lib. iv. cap. 63. [p. 400. “« Agnitio vera est apostolorum doctrina, et antiquus ecclesiz status in universo mundo secundum successiones episco- porum, quibus illi eam, que in unoquo- que loco est, ecclesiam tradiderunt.’ | j Thus L.: “ Atque eo etiam, velut gladio quodam, sui temporis hereticos jugulat.” CHAP. XIII. OF CHRIST’S CHURCH. 341 scholars) do the apostolic churches bring in their accounts ; as the churches of Smyrna having Polycarp placed there by St. John; as the church of Rome sheweth Clement ordained by Peter; as the rest of the churches exhibit what branches they have of the apostolic seed, even those that were (first) placed in the bishop’s office by the apostles*.” Austin like- wise: “ The root of Christian society is increased and ex- tended throughout the world by the seats of the apostles, and ” successions of bishops!. The particulars are infinite, if we should reckon all the churches that received bishops from the apostles and their fol- lowers; and the names of the men after so many hundred years are somewhat buried in oblivion, and razed with the general rage of ignorance and barbarism, that hath seized on the best places, and perished the best writers before our times. ‘It is not possible,” saith Eusebius in his time, “ by name to re- hearse them all that were pastors and evangelists at the first succeeding after the apostles in the churches dispersed throughout the world™:” yet those which are extant, make proof sufficient for the matter in question; to wit, that bi- shops were placed by the apostles to govern as well the pres- byters as the people of each place, and succeeded the apostles in imposing hands, which presbyters did not. Of Timothy, Titus, Linus, Clemens, and Dionysius, named in the scriptures, Eusebius writeth thus: ‘ Timotheus is re- corded in the stories to be the first that had the bishopric of Ephesus, as also Titus of the churches in Crete. Linus, « Tertull. de Prescript. Heret. [cap. xxxil. p. 213. “ Edant origines eccle- siarum suarum, evolvant ordinem epi- scoporum suorum ita per successiones ab initio decurrentem, ut primus ille epi- scopus aliquem ex apostolis aut apostoli- cis viris habuerit authorem et anteces- sorem. Hoe modo ecclesie apostolice census suos deferunt; sicut Smyrnzo- rum ecclesia habens Polycarpum ab Jo- anne conlocatum refert, sicut Romano- rum Clementem a Petro ordinatum edit; proinde utique et ceterse exhibent, quos ab apostolis in episcopatum consti- tutos apostolici seminis traduces ha- beant.”’] 1 August. Ep. xlii. [t. ii. col. 150. “‘Videtis certe multos precisos a radice Christiane societatis, que per sedes apostolorum, et successiones episcopo- rum, certa per orbem propagatione dif- funditur, de sola figura originis, sub Christiano nomine, quasi arescentia sar- menta gloriari, quas hereses et schis- mata nominamus: previsa, predicta, scripta sunt omnia.’”] m Euseb. Eccl. Hist. lib. iii. cap. 37. (Aduvdrou 8 bvtos juiv Gravras e ové- patos arapiOpueicbat, doo mOTE KaTa Thy oikoumerny exkAnotas yeydvact Tomeves } wal evaryyedoral, TovTwy cikdtws ef dvéuaros ypaph udvey Thy uvhuny Kara- TeGelucba, @y ert Kal viv eis Huas BV brouvnudtwy, Tis arooToAKHs SidacKa- Alas 7 mapdboo1s peperat.] Col. iv. 17. 342 THE PERPETUAL GOVERNMENT CHAP. XIII. whom Paul in his second Epistle to Timothy mentioneth as present with him at Rome, was the first that had the bishopric of the church of Rome after Peter. And Clemens, that was appointed the third bishop of the church of Rome, is wit- nessed by Paul himself to have been his fellow labourer and helper. Dionysius also, the Areopagite, who, as St. Luke in the Acts noteth, was first converted by Paul’s sermon at Athens, was likewise the first bishop of the church of Athens, as an- other Dionysius, a very ancient pastor of the church of Co- rinth, writeth".” Of Caius, Archippus, Onesimus, Polycarpus, and others, the like testimonies are extant in ancient writers. Origen saith: “Our elders have delivered us by tradition, that this Caius” (of whom Paul speaketh in the sixteenth chapter of his Epi- stle to the Romans) “ was bishop of the church of Thessalo- nica®.” Upon Paul’s words to the Colossians: “ Say to Ar- chippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it: Ambrose writeth: “ He warneth their overseer by themselves to be careful of their salvation. And because the epistle is written only for the people’s sake, therefore he directeth it to the church and not to their ruler. For after Epaphras had instructed them, Archippus undertook the government of their church ?.” “‘Tonatius,” saith Eusebius, “ being at Smyrna where Polycarp was, wrote an epistle to the church of Ephesus, mentioning Onesimus their pastor%.” And of Polycarp he saith: “There n Euseb. Eccl. Hist. lib. iii. cap. 4. [Tinddeds ye why Ths ev Epéow mapoirias ioropeirat mp@Tos Thy emuKowhy €idn- xevai, as Kat Tiros Tay em) Kpnrns éx- KAnoiav.... Aivos 5€ of weuynta cuvdr- Tos ém) ‘Péuns avT@ kata Thy Sevtépay mpos Tiud0eoy emiaTorAny, mp@Tos meTa Tlérpov tis ‘Pwyatwr exkAnoias Thy émt- okoryy Hn mpdtepoy KAnpwoels Ged7- Awrat. GA kal 6 KAnuns ris “Popaiwy Kal avrds exkAnotas tpltos émtoKkomos KaracTas, MavAov cuvepyds Kat cvvabaAn- Ths yeyovevat mpbs avTovd maprupetrat. °Em) tovras Kal Toy Apewrayitny éxet- vov, Atovictos bvoua avT@, dv ev Tpa- Eeor meta Thy ev “Apeomdy@ mpds ’AOn- vatous TlavAouv dnunyopiay, mp@roy m- oredoa avéeypaiyev 6 NovKas THs ev >AOH- vais ekkAnoias mp@royv énloKomoy, ap- xalwv tls erepos Atoviotos THs Kopw0iay mapourlas mowuny iaropel yeyovEevan. | © Origenis Comment. in Epist. ad Romanos, lib. x. cap. xvi. [t. iv. Paris. 1759. p- 687. “ Fertur sane traditione majorum, quod hie Gains primus episco- pus fuerit Thessalonicensis ecclesiz.’”] Pp Ambros. in Epist. ad Coloss. cap. iy. [t. v. 385. ‘¢ Prapositum illorum per eos ipsos commonet, ut sit solicitus de salute eorum. Et quia plebis solius causa seribitur epistola, ideo non ad rectorem ipsorum destinata est, sed ad ecclesiam. Post eum enim Epaphras {Epaphran ?] qui illos imbuit, hic ac- cepit regendam eorum ecclesiam.””] 1 Kuseb. Eccl. Hist. lib. iii. cap. 36. [p- 86. Otrw dij7a ev Sudpyn yevduevos, év0a 6 MoAvKapros Hy, lav wey emiotoAnv CHAP. XIII. OF CHRIST’S CHURCH. 343 remained yet in Asia Polycarpus that lived with the apostles, and received the bishopric of the church of Smyrna from those that themselves saw the Lord, and ministered unto him'.” Treneus affirmeth as much: “ Polycarpus not only instructed by the apostles, and conversant with many of them which saw the Lord, but also by the apostles made bishop of the church of Smyrna, WHOM WE SAW WHEN WE WERE younG, he always taught that which he learned of the apo- stles, and delivered it unto the church ‘.” If Christian churches and writers may deserve credit with us, we have the sincerest and eldest clearly witnessing and confirming unto us, that the apostles when they saw their time, placed of their scholars and followers one in every church (which they planted) to be bishop and pastor of the place ; and that the successions of bishops so placed by the apostles, dured in all the apostolic churches even to the times that they wrote and testified thus much. Neither speak they of these things by hearsay; they lived with the apostles’ scholars, and received from their mouths the things which they witness to posterity; and their successors in most churches they saw with their eyes, and conferred with them. Ireneus, that in his youth was Polycarp’s scholar, saith : “We can reckon those which were ordained bishops in the churches by the apostles and their successors even to our age. If the apostles had known any hid mysteries, which they taught to the perfect secretly and apart from the rest, they would most of all have delivered those things to such as they committed the churches unto. For they greatly desired to have them perfect and unreprovable in all things, whom they left to be their successors, delivering unto them their own place of teaching.” Egesippus lived at the same time somewhat Th Kata Thy “Epecoy exxanola ypdpet, MOwevos avTAsS uynuovevwv "Ovnatuov. | r Ibid. [p. 85. Avémpemé ye why kata tovtous én) ths "Acias Tay amoaTtéAwy bmiAnths TloAvKapros, THs Kata Sudpvay exkAnolas mpos Tay abtonTay Ka) bmnpe- Tov TOU Kuplov, Thy emiaokowhy eyKEXEl- piowevos. | * Irenei adv. Heres. lib. iii. cap. 3. [p- 233. “ Et Polycarpus non solum ab apostolis edoctus, et conversatus cum multis ex eis, qui Dominum nostrum viderunt, sed etiam ab apostolis in Asia, in ea que est Smyrnis ecclesia constitu- tus episcopus ; quem et nos vidimus in prima nostra tate, hic docuit semper, que ab apostolis didicerat, que et ec- clesie tradidit.’’] ' [hid.[p. 232. ‘‘ Habemus annumerare eos, qui ab apostolis instituti sunt episcopi in ecclesiis, et successores eorum usque ad nos. Si recondita mysteria scissent 344 THE PERPETUAL GOVERNMENT CHAP. XIII. elder than Irenzus, and travelling to Rome under Anicetus, he conferred with Primus, bishop of Corinth, and divers other bishops as he went, and “found them all agreeing in one and the same doctrine. In every succession, and in every city,” (saith he,) “as I travelled they kept that truth which the law and the prophets, and the Lord himself preached. And the church of Corinth persisted in the right way unto the time of Primus, bishop of Corinth".” And shewing how the church of Jerusalem came first to be troubled with here- sies, he saith: “ After that James the Just’ (who was both an apostle and the first bishop of Jerusalem) “‘ was martyred by the same kind of death that the Lord was; Simeon, the son of Cleophas, uncle (to James), was made bishop, whom all preferred for this respect, because he was another of Christ’s cousins (as the former was). That church men called a virgin, for as yet she was not infected with false doctrine ; but Thebulis, because he was not made bishop, was the first that corrupted her*.” Dionysius, equal in age with Egesip- pus and bishop of Corinth straight after Primus, in his epistle written to the Athenians, putteth them in mind that “ Dio- nysius the Areopagite, converted to the faith by St. Paul, was their first bishop; and Publius, another of their bishops, mar- tyred by the persecutors of those times ; and their church re- stored by Quadratus (another of the apostles’ disciples) that next succeeded Publius in the bishopric.” Clemens Alex- "laxwBov Tov Sikasoy ds Kal 6 Kupios emt apostoli, que seorsim et latenter ab re- 7@ avtT@ Adyw, warAw 6 ex Oelov aivTov liquis perfectos docebant, his vel max- ime traderent ea, quibus etiam ipsas ecclesias committebant. Valde enim per- fectos et irreprehensibiles in omnibus eos esse volebant, quos et successores relinguebant, suum ipsorum locum ma- gisterii tradentes.”’] a Euseb. Eccl. Hist. lib. iv. cap. 22. [Mept ‘Hynotarov.] Ev ois dnAot, as mAciorots erioxdmots cumpiteccy, aao0dn- play oretAduevos uéxpt “Pouns Kai ws bri Thy aiThy Tapa mavTwy wapelAnde didacKkaAlay...... Kal émeuevey 7 ék- KAncia Kopwélav ev TG Op0G Adye, expt Upluov émaxoretovtos ev KopivOe ... €v éxdotn d€ diadoxh Kal év Exd- o7n mode obTws EEL, Gs 6 vduos KnpUT- Tét Kal of mpopyTat Kat 6 Kupios.| < Ibidem. [Kat wera 7d paptupicas Zupewy 6 ToD KAwra xabictata exloko- wos, dv mpoebevTo wayTes, byTa aveludy Tov Kuptov Sevrepoyv. d1& TodTo ekaAovy Thy exkAnclay wapBevoyv" ow yap ep- @apto akoats waraiais. apxeTa 8 6 Ce- Bovéis 81a 7d wh yeveo@at abtoy enicKo- mov, oropbelp Thus L.: “ Verum excussis opinio- e¢ Thus L.: “ Nullos in prima puris- num vestrarum fundamentis jam antea simaque ecclesia presbyteros,” demonstravi,” 350 THE PERPETUAL GOVERNMENT CHAP. XIII. bishops, presbyters, and deacons, as becometh bishops and priests of God, and Levites and servitors about the divine sa- craments, should be continent in all things. All the bishops answered, We like well that all which stand or serve at the altar should be continent*.” Then presbyters were consecrated, and priests to God, and approached to the altar, and ministered the divine sacraments. The imperial laws say as much: “Touching the most reverend presbyters and deacons, if they be found to give false evidence in a pecuniary cause, it shall suffice for them instead of whipping, to be three years sepa- rated from the sacred ministry ; but if in criminal causes they bear false witness, we command them to be degraded of their clergy, and subjected to the penalties of the law’.” Then presbyters in the primitive church were both of the clergy and sacred ministry, as the very laws of the Roman empire do testify. Jerome, on whose words you so much depend, saith: “ All these places prove, that in ancient times, presby- ters and bishops were all one’.” And again: “ The bishops, presbyters and deacons, ought greatly to provide that they excel all the people which are under them, in conversation and doctrine; because it vehemently destroyeth the church of Christ to have the laymen better than the clergymen *.” And Augustine: “ Whosoever, either bishop, presbyter or d Concil. Afric. can. iii. [t. ii. col. 1051. Avphaios emickomos cimev' "Ev TH TpodAaBovon cvvddy was Tep) juvOuod éyxpatetas Kal ayvelas e(nreito, Hpecev ote Tovs Tpeis Babuovs TovTous, Tovs ovvdeoum Tw) Ths ayvelas bia THs KabLe- pwotyns cummemrAcymevous (pyul 5 em- okdmous, mpeaBurépous Kal diakdvous) ws mperet dolots emiakdmois Kal iepevor Ocod kal Aevitats Kad dmoupyotcr Oelois Kabie- paepacw, eyKpatets civat ev macw, brws duvnbeow d Tapa TOU Ocod amAGs airov- ow, emtuxeiv. va Kat Td 51a Tay aao- otdAwy mapadobey Kal e& adtis THs ap- xadtnTos Kparnbey, Kal jets dpuolws pvadiwmer. | e Justinian. Novell. Const. cxxiii. cap. 20. [Gotting. 1797. tit. vi. p. 501. Tots dé evAaBeordtos mpeoButepos Ka Bia- kévots el evpebetey bmép XpnuatiKijs ai- tlas Wevdouaptuphoavtes, apKeoe avTl Bacdvwv em rpeis eriavtovs xwpl(erOa Tis Oelas banpectas, Kal povacrnplos Tapadidocba. imép Se eykAn“aTiKaY ai- Ti@y et Wevdouaptuplay elrotey, THS EV TO KAnpy aklas yuuvoujevous, Tats vouluots broBdAAcoOa Towais TporTdTTomer. | f Hieron. in cap. i. ad Titum. [t. ix. 245. ‘“ Hec propterea, ut ostenderemus apud veteres eosdem fuisse presbyteros quos et episcopos: paulatim vero ut dis- sensionum plantaria evellerentur, ad unum omnem sollicitudinem esse dela- tam.”’] & Idem in cap. ii. ad Titum. [t. ix. 254. ‘* Qualis enim edificatio erit dis- cipuli, si se intelligat magistro esse ma- jorem ? Unde non solum episcopi, pres~ byteri et diaconi debent magnopere pro- videre, ut cunctum populum cui presi- dent conversatione et sermone prece- dant, verum et inferior gradus, exor- ciste, lectores, editui, et omnes omnino qui domui Dei serviunt. Quia vehe- menter ecclesiam Christi destruit, me- liores laicos esse quam clericos.”’] CHAP. XIII. OF CHRIST’S CHURCH. 351 layman, doth declare how eternal life may be gotten, he is worthily called the messenger of God*.” Then if bishops were no laymen, no more were presbyters. You must there- fore send your lay elders to the newfound land ; the Christian world never heard of any such ecclesiastical governors, before some men in our age began to set that fancy on foot. As for presbyters that were clergymen and ministers of the word, we shew you both by the scriptures and stories, they were many in one church, and yet was there in every church and city, but one of them that succeeded the apostles, as pastor of the place, with power to impose hands for the ordaining of presbyters and deacons‘. Those successors to the apostles, the church of Christ even from the apostles’ age, hath distinguished from other presbyters by the two proper marks of episcopal power and function; I mean succession and ordination; and called them bishops. ‘Thus much is mainly proved unto you* by all those apostolic churches that had many presbyters as helpers in the word, and never but one bishop that succeeded in the apostolic chair. At Alex- andria this succession began from Mark the evangelist, and first bishop of that church, after whose death (Peter and Paul yet living) Anianus was elected by the presbyters there, and placed in an higher degree over the presbyters, and called a bishop. They be Jerome’s own words that I press you with: « At Alexandria from Mark the evangelist, the presbyters always electing one of themselves, and placing him in an higher degree, called him a bishop!.” The like he saith was done in the whole world. “ After every man began to take those, whom he baptized, to be his own and not Christ’s, it was decreed in the whole world, that one of the presbyters should be chosen and set above the rest, to whom the whole (or chief) care of the church should pertain ™.” 4 August. in Apoc. Homil. ii. [t. ix. col. 660. “Nam quia etiam angelus nuncius interpretatur, quicunque aut episcopus aut presbyter aut etiam laicus frequenter de Deo loquitur, et quomodo ad vitam eternam perveniatur, annun- ciat, merito angelus Dei dicitur.”’] i “for the ordaining of presbyters and deacons,”’ omitted I. k Thus L.: Quod quidem exemplis There were non aliunde derivatis,”’ 1 Hieron. Evagrio. [t. ii. 329. ‘‘Nam et Alexandriz a Marco evangelista us- que ad Heraclam et Dionysium episco- pos, presbyteri semper unum ex se ele- ctum, in excelsiori gradu collocatum, episcopum nominabant.” | m Hieron. in cap. i. Epist. ad Titum. (t. ix. 245. ‘* Postquam unusqnisque eos quos baptizaverat suos esse putabat, 352 THE PERPETUAL GOVERNMENT CHAP. XIII. many presbyters in every church, and out of them one was chosen, and set above the rest (of the presbyters) to repress schisms. He doth not say, that every place had one presby- ter and no more, which was called a bishop, but one chosen out of the presbyters (which were many) was placed in every church throughout the world, not over the flock only, but over the rest of the presbyters also, which preached and bap- tized as well as he, and consequently were ministers of the word and sacraments, and no lay elders as you dream. Wherefore to tell us, that the bishops which succeeded the apostles in their chairs, were the presbyters and ministers of every parish, is a very jest. Not only St. Jerome’s words, but all the apostolic churches and ancient stories most plainly convince the contrary. At Antioch, even as at Alexandria, there were from the apostles’ times a number of presbyters and labourers in the word; yet the succession continued always in one and no more. Ignatius, the next bishop of Antioch after Euodius, who received the first charge of that church from the apostles’ hands, when he was carried pri- soner to Rome, writeth unto the church of Antioch, willing the “laity to obey the presbyters and deacons :” and adding, «You presbyters feed the flock that is with you, till God shew who shall be your ruler™” or pastor after my death. The like he doth to the churches of Trallis, Magnesia, Tarsus, Philippos, Philadelphia, Smyrna, and Ephesus, in every of his epistles to them, remembering the bishops, presbyters and deacons, that guided them, and naming Polycarpus, Onesimus, Demas, Vitalis and Polybius as bishops of Smyrna, Ephesus, Magnesia, Philippos and Trallis, apart from the presbyters of the very same churches: yea, what church of account was there in Christendom, that had not at one and the same time, both a bishop and presbyters. Ireneus was presbyter under Pothinus, bishop of Lyons°®: at Antioch was Geminus under non Christi; in toto orbe decretum est, ut unus de presbyteris electus super- poneretur ceteris, ad quem ommis ec- clesie cura pertineret.”] n Tgnat. ad Antioch. Epist. [ed. Is. Vossius, Lond. 1680. p. 86. Oi zpecBu- TEpol, TomavaTe TO ey ipiv woluyioy Ews avadeitn 6 @cos Tov péeAAovTa Epyew Duoy.| © Hieron. Catal. Scriptor. Eccles. [t. i. 279. “Irenzus Pothini episcopi qui Lugdunensem in Gallia regebat eccle- siam presbyter, a martyribus ejusdem loci ob quasdam ecclesie quzstiones le- CHAP. XIII, OF CHRIST'S CHURCH. 353 Zebenus, and Malchion under Paulus Samosatenus, and Dio- dorus®, Heliodorus, Theodorus, Isaac, Mochinus, and infinite others under the bishops of that see?. So at Alexandria were Pantenus, Clemens and Origen, presbyters under Serapion, Asclepiades, and Demetrius, bishops: and so Dionysius, under Heraclas; and Pierius, under Theonas?. And under the foresaid Dionysius, when he was bishop of Alexandria, were Maximus, Dioscorus, Demetrius, Lucius, Faustinus and A- quila, presbyters'; Tertullian, Cyprian, and Cecilius were pres- byters in the church of Carthage’. gatus Romam missus, honorificas super nomine suo ad Eleutherium episcopum perfert literas.”’] 00 Ibid. [p. 289.‘‘ Geminus Antioche- ne ecclesia presbyter pauca ingenii sui monumenta composuit, florens sub Alex- andro principe, et episcopo urbis suze Zebenno, eo vel maxime tempore, quo Heraclas Alexandrine ecclesie pontifex ordinatus est.” Ibid. p. 291. ‘* Malchion disertis- simus Antiochene ecclesie presbyter, quippe qui in eadem urbe rhetoricam florentissime docuerat, adversum Pau- lum Samosatenum, qui Antiochene ec- clesiz episcopus dogma Artemonis in- staurarat, excipientibus notariis dispu- tavit, qui dialogus hodie extat.” Ibid. p. 301. ‘‘ Diodorus Tarsensis episcopus, dum Antiochiz esset pres- byter, magis claruit.’’] P Gennadii illustrium Virorum Ca- talog. in Op. Hieron. [t. i. p. 314. Basil. 1537- “ Heliodorus presbyter scripsit librum unum de naturis rerum exor- dialium ;” &c. Ibid. p. 315. “ Theodorus presbyter scripsit ad alia monasteria scripturarum sanctarum epistolas sermone digestas. Bettas Theodorus Antiochene ecclesie presbyter, vir scientia cautus, et lingua disertus, scripsit adversum Apollina- ristas, et Anomwos de incarnatione Do- mini, libros ad quindecim millia versuum continentes.”” Ibid. p. 318. ‘Isaac scripsit de sancta Trinitate, et de incarnatione Do- mini librum obscurissime disputationis et involuti sermonis,” &c. Ibid. p. 323. ‘Mochimus Mesopo- tamenus apud Antiochiam presbyter, scripsit adversus Hutychem egregium librum ;” &c. ‘Vide et alios pene infinitos in eo- dem catalogo. En.] BILSON. St. Augustine was a pres- 4 Hieron. Catalogus Scriptor. Ec- cles. [t. i. p. 280. ‘ Pantenus Stoice secte philosophus, juxta quandam veterem in Alexandria consuetudinem, ubi a Marco evangelista semper eccle- siastici fuere doctores, tante prudentie et eruditionis, tam in scripturis divinis, quam in seculari literatura fuit, ut in Indiam quoque rogatus ab illius gentis legatis, a Demetrio Alexandria episcopo mitteretur.” Ibid. p. 281. ‘* Extat Alexandri Hierosolymitarum episcopi, qui cum Narcisso postea rexit ecclesiam, epistola super ordinationem Asclepiadis confes- soris ad Antiochenses, congratulantis eis, in qua ponit in fine, ‘ Hee vobis, domini ac fratres scripta transmisi per Clementem beatum presbyterum, virum illustrem et probatum,’ &c..... Coenstat Origenem hujus fuisse discipulum.” Ibid. p. 285. ‘“ Hic [Origenes] A- lexandrie dispersa ecclesia, decimo octa- vo wtatis sue anno kaTnxfoewy opus aggressus: postea a Demetrio, ejus urbis episcopo, in locum Clementis presbyteri confirmatus, per multos annos floruit.” Ibid. p. 290. “ Dionysius Alexan- drinw urbis episcopus sub Heracla scho- lam katnxfoewy presbyter tenuit, et Origenis valde insignis auditor fuit.” Ibid. p. 293. “ Pierius Alexandrine ecclesie presbyter, sub Caro et Diocle- tiano principibus, eo tempore quo ean- dem ecclesiam Theonas episcopus rege- bat, florentissime docuit populos.” | r Euseb. Eccl. Hist. lib. vii. cap. rr. [p- 213. "Ev 5€ 77 moder Katadedixacw apavas émiokenTdouevor ToVs adeApos* mpecBurepor pmev, Maéimos, Ardoxopos, Anphtpios, Kal Aovxios: of yap ev T@ Kéau@ mpopavectepa Pavotivos ral ’A- KUAas, ev Aiyumrm TAavavTau. | s Hieron. Catal. Eccles. Scriptor. {t. i. p. 284. “ Tertullianns presbyter, nune Aa 354 THE PERPETUAL GOVERNMENT CHAP. XIII. byter under Valerius, bishop of Hippo‘; and under Augustine was Eradius, that succeeded him*, and other more. Chry- sostom was first presbyter under Flavianus, bishop of Antioch, and after made bishop of Constantinople. Of Vigilantius, a presbyter in Spain, Jerome saith: “I marvel the bishop in whose charge (or diocese) he is reported to be a presbyter, doth not break that unprofitable vessel with the apostolic rod, even with an iron rod*.” Of Jerome St. Austin saith: “ Al- though by the names of honour which now have prevailed in the use of the church, a bishop’s place be greater than a pres- byter’s, yet in many points Augustine is less than Jerome’.” The presbyteries of Cesarea’, Edissa*, Massilia>, Vienna‘, Mi- lan, and of infinite other churches*, might be likewise proved®, demum primus post Victorem et Apol- lonium Latinorum ponitur, provincie Africe, civitatis Carthaginiensis, patre centurione proconsulari.” Ibid. p. 290. ‘Cyprianus Afer pri- mum gloriose rhetoricam docuit: ex- inde suadente presbytero Cecilio, a quo et cognomentum sortitus est, Chris- tianus factus, omnem substantiam suam pauperibus erogavit, ac post non mul- tum temporis electus in presbyterum, etiam episcopus Carthaginensis consti- tutus est.”] t August. Epist. exlviii. [t. ii. col. 686. In prefatione: “ Augustinus Va- lerio episcopo suo, cui erat collega, pre- sertim in dispensando verbo Dei demon- strat quam difficile sit sacerdotem pium agere.”’ In ipsa epistola, “ Jubes ergo, ut peream, pater Valeri ?”} u Ejusd. epist. cx. [t. ii. col. 514. “Gloriosissimo Theodosio duodecies et Valentiniano Augusto iterum consule, sexto calendas Octobris, cum Augusti- nus episcopus una cum Religiano et Martiniano coepiscopis suis consedisset in ecclesia pacis Hipponensium regio- num, presentibus Saturnino, Leporio, Barnaba, Fortunatiano, Rustico, Laza- ro, et Eradio presbyteris, astante clero et frequenti populo, Augustinus episco- pus dixit, &c...-........ Presbyterum Eradium mihi successorem volo.”’} x Hieron. adv. Vigilantium ad Ri- parium Episiola. [t. ii. 119. “ Miror sanctum episcopum, in cujus parochkia esse presbyter dicitur, acquiescere furori ejus, et non virga apostolica, virgaque ferrea confringere vas inutile, et tradere in interitum carnis, ut spiritus salvus fiat: nec meminerit illius dicti, Si vide- bas furem currebas cum eo, et cum adulteris portionem tuam ponebas.”] y August. Epist. Lib. [t. ii. col. 84. ““Quanquam enim secundum honorum vocabula, que jam ecclesie usus obti- nuit, episcopatus presbyterio major sit, tamen in multis rebus Augustinus Hieronymo minor est, licet etiam a mi- nore quolibet non sit refugienda vel dedignanda correctio.”’] z S. Basilii Cesar. Cappadoc. Arch. Epist. excviii. [t. iii. Bened. Paris. 1730. col. 289. in Epistola Basil. ad Eusebium Episc. Samosat. Kal yap «i kal roAvavOpwrdy mws elvat Soxet Td iepateiov Huay, GAG avOpdrwy auereTh- Tws éxdvTwy mpds Tas Sdorroplas, dia Td phre €uropeverOa, unre Thy tw diatpi- Bhy aipetc@a, &c.] a S. Gregorii Registri Epistolarum [lib. ii. Indiction. x. epist. xxxii. col. 593. “ Quod ego credidi, moxque eum in gratiam familiariter recepi, coram po- pulo et clero eum perduxi, presbyterium ei auxi,” &c. ] > Gennadii illust. Viror. Cat. in Op. Hieronym. [t. i. p. 321. Basil. 1537. “‘Cassianus natione Scytha. Constan- tinopoli a Joanne magno, episcopo, dia- conus ordinatus, apud Masiliam pres- byter,” &c. c Ibid. p. 322. ‘*Salvianus Massiliensis presbyter. .....scripsit ad Claudianum episcopnm Viennensem, librum unum.” d Vide et multos alios in eodem cata- logo. Ep.] e Thus L.: ‘*Si in exemplis ambi- tiosus esse velim,” CHAP. XII. OF CHRIST’S CHURCH. 355 but why should I stand so long in a case as clear as sunshine to those that have any taste of learning or use of reading? They can light on no ancient council nor story of the church, but they shall find the clergy of each city distinct from the bishop, and subject unto the bishop. Yea, no presbyter might depart from the church where he was ordained, without the consent of his bishop, nor be received in another church by the bishop there, without the liking and license of the bishop whose presbyter he was first, as appeareth by the councils of Nice, can. 15. and 16; of Antioch, can. 3; of Chalcedon, can. 8; of Africa, can. 55. Neither might any man be made a bishop by the canons, except he were first a presbyter, and so did “rise by every degree unto the height of the bishop’s calling f.” All which, and a thousand other rules and canons do exquisitely prove, that every city had besides their bishop and under their bishop, as well presbyters as other clergy- men; and so without all contradiction, presbyters were dis- tinct from bishops, and a degree beneath bishops, wheresoever they be reckoned in order together as deacons, presbyters and bishops. “ But anciently,” as Jerome saith, “ presbyters and bishops were all one.”] ‘Those names did not differ at first by reason the episcopal power and honour was in the apostles and evan- gelists ; but when those succeeded that were neither apostles nor evangelists, then began they to be called bishops. “ At the first,” saith Theodoret, “they called the same men both bishops and presbyters ; and those that are now called bishops, they named apostles. In process of time, they left the name of apostle to those that were indeed apostles, and they called them bishops whom before they termed apostles.” And so Ambrose: ‘The apostles are (now) the bishops. After the kata mpokorhy diaBjvar Suvnbein. | & Theodoret. in Epist. i. ad Tim. f Concil. Sardicens. can. x. [t. ii. col. 636. “Oowos emlokoros etme’ ka) "AAW TovTo avarykatov elyat vouiw, va meta mdons axpiBetas Kal emimenelas ekera- (oro, bare dy tis TAovoLoS, } oxoda~ otis amd Tis ayopas akioito erlaKoros ylvecOa, wh mpdrepov Kabictacba, ay bh Kad avayvearov, kal diandvov, Kal mpecButépov imnpeclay extedéoy. iva kad’ exagrov Babudy, eav Tep tifwos vo- pucbeln, eis thy aida THs emioKomis cap. ili. (Hale, 1775. t. iii. p. 652. brep epny, Tovs avtovs éxdAouy Tote mpeaButéepous Kal émicKdmous’ tovs 5¢ viv Kadoumévous emickdmous, &moatdAous avouatov’ Tod 5€ xpdvov mpoidytos, 7d wey THS amooTOANs bvoua Tois aAndas amooTdaAots kar €AuTrov" Thy be THs ém- oKoT7s mpoonyoplay Tots méAa KaAov- Mevois amoaTdAats eredecay. | Aa2z 356 THE PERPETUAL GOVERNMENT CHAP. XIII. bishop, he is greatest that is said to prophesy; which now may be the order of presbyters‘.” Jerome, commenting upon these words of David: “ Thy children shall be instead of thy fathers,” saith: ‘The apostles, O church, were thy fathers, because they begat thee ; and now for that they be departed this world, thou hast in their stead children, (which are) the bishops created by thyself; for they are (now) thy fathers because thou art governed by thems.” St. Augustine, upon the same words, saith in like manner: “ The apostles begat thee, they are (thy) fathers. Is the church forsaken by their departure? God forbid. Instead of thy fathers, are children born unto thee. The apostles were fathers; instead of the apostles, bishops are appointed. Those the church calleth fathers, yet those she begat, and those she placeth in the seats of (her) fathers *.” If we should grant you that a difference was observed in the primitive church betwixt the presbyters and bishops, as well for ordination as succession, yet that difference grew only “by the custom and use” of the church, and not by any divine precept or ordinance. And so much is affirmed both by St. Austin and St. Jerome in those very places which you allege ; for the church as they say, and not Christ or his apostles, placed bishops in the seats and rooms of the apo- stles.} When St. Austin and St. Jerome do say that the church “createth” and “placeth bishops in the apostles’ seats ;” f Ambros. in Epist. ad Ephes. cap. iv. [t. v. 354. ‘* Apostoli episcopi sunt. 50.0.0 00 Inter istos [sc. prophetas, evan- gelistas, pastores, &c.] post episcopum plus esse intelligitur, qui propter reser- atum occultum § scripturarum sensum prophetare dicitur, presertim quia fu- ture spei verba depromit: qui ordo nunc potest esse presbyterii.’’ ] & Hieron. in Psalm. xliv. [t. viii. 68. “<.” Now what kind of government that was, you shall hear his own confession in the same place; and thereby perceive that many of the points, which I have before proved, are so sound and sure, that no man learned can with any truth resist them: “Every city had a college of presbyters, which were pastors and teachers: for they all had the func- tion of teaching, exhorting, and reproving in the congre- gation, which Paul enjoineth unto bishops. To whom the office of teaching was allotted, they were all called presbyters. These in every city chose one of their own number, to whom they gave the special title of a bishop, lest by an equality, as is usually found, divisions should arise. z Thus L.: ‘‘ quod Augustino aliis- que clarissimis ecclesize luminibus acci- disse non negamus.” a Thus L.: “alioquin prime puris- simeque ecclesie nunquam hanc la- bem aspergerent,”” b Calvin. Institut. lib. iv. cap. iv. To every city was §. 4. [Amst. 1667. p. 286. “ Verum si rem, omisso vocabulo, intuemur, re- periemus veteres episcopos ion aliam regende ecclesie formam voluisse fin- gere ab ea quam Deus verbo suo pre- scripsit.”’} 364 THE PERPETUAL GOVERNMENT CHAP. XIII. appointed a certain region, which took their presbyters from the city, and was counted part of the body of that churche.” First then presbyteries consisted of pastors and teachers, and were not had but in cities. Next, lest equality should breed confusion, over these presbyters in each city, as well as over the flock, was a bishop, who in dignity and authority was above them. ‘Thirdly, every bishop had his region or diocese besides his city; and the presbyters that were designed for such country parishes as were within his circuit, were fet from the city, and reputed to be of the body of the episcopal church. And all these things not only were in the primitive church, as I have already proved, but they were also agreeable to the word of God, as Calvin himself confesseth. You should take all. He telleth you that a “ bishop should have no dominion over his brethren,” but, “as a consul in the senate, should propose matters, ask voices, go before others in advising, warning, exhorting, and moderate the whole action with his authority, and execute that which is decreed by common consent.” And this kind of regiment he saith the fathers acknowledge “ first entered by the consent of men according to the necessity of the times,” though it were very ancient, as “at Alexandria ever since Mark the evangelist4.”] I honour Calvin for his wonderful gifts and pains in the church of God, and could easily be induced to embrace his judgment, were it not, that in this case a mani- fest truth, confirmed by the scriptures, fathers, and by himself, e Ibid. §. 2. [“ Habebant ergo sin- gule civitates presbyterorum collegium, qui pastores erant ac doctores. Nam et apud populum munus docendi, exhor- tandi, et corrigendi, quod Paulus epi- scopis injungit, omnes obibant. Quibus docendi munus injunctum erat, eos omnes nominabant presbyteros. Ili ex suo numero in singulis civitatibus unum eligebant, cui specialiter dabant titulum episcopi, ne ex aqualitate, ut fieri solet, dissidia nascerentur: unicuique civitati attributa erat regio, que presbyteros inde sumeret, et velut corpori ecclesiz illius accenseretur.” | 4 Calvin. Instit. lib. iv. cap. 4. §. 2. fAmst. 1667. p. 286. “ Neque tamen sic honore et dignitate superior erat episcopus, ut dominium in collegas ha- beret: sed, quas partes habet consul in senatu, ut referat de negotiis, senten- tias roget, consulendo, monendo, hor- tando, aliis preeat, auctoritate sua to- tam actionem rogat, et quod decretum communi consilio fuerit, exequatur; id muneris sustinebat episcopus in presby- terorum ccetu. Atque id ipsum pro temporum necessitate fuisse humano consensu inductum fatentur ipsi ve- COLOR. en 30: Dicit enim (Hieronymus) Alexandrie, a Marco evangelista usque ad Heraclam et Dionysium, presbyte- ros semper unum ex se electum in ex- celsiori gradu collocasse, quem episco- pum nominabant.”’} CHAP. XIII. OF CHRIST’S CHURCH 365 enforceth me to the contrary’. Jerome’s words I have ex- amined before; they do not import that bishops first began by human device and policy. Ignatius, Ireneus, Egesippus, Clemens Alexandrinus, Dionysius of Corinth, Origen, Ter- tullian, Eusebius, Methodius, and Jerome himself, affirm the first bishops were made in the apostles’ times, and by the apostles’ hands. St.John in his Revelation writeth to the seven pastors or chief moderators of the seven churches in Asia. Whiles St. John lived, as Eusebius recordeth, there succeeded at Antioch, Ignatius after Euodius; at Alexandria, Abilius after Amianus; at Rome, Clemens after Anacletus and Linus; at Jerusalem, Simeon after Jamesf. Yea, St. John with his own hands made Polycarp bishop of Smyrna, as Ireneus$, Tertullian, Eusebius, and Jerome affirm'; and that next after Eucharius, as Socrates notethk : he did che like in many other places!, as Clemens Alexandrinus writeth. I can e Thus L.: “ nisi me manifesta ve- ritas—velut injecta manu revocaret.” f Euseb. Chron. Hieron. interp. [Burdigale, 1604. p. 157. “* Primus Antiochie episcopus ordinatur Euo- dius.”—p. 162. ‘* Antiochie secundus episcopus ordinatur Ignatius.”—p. 160. “Post Marcum evangelistam primus Alexandrine ecclesie ordinatur episco- pus Annianus, qui prefuit annis xxii.” —p. 164. ‘“‘Secundus Alexandrine ec- clesie constituitur episcopns Abilius, qui prefuit annis xiii.”—p. 161. “ Post Petrum primus Romanam ecclesiam tennit Linus annis ii.”—p. 163. “ Ro- mane ecclesie 11, constituitur episcopus Cletus annis xii.”—p. 164. ‘‘ Romane ecclesie episcopus 111. prefuit Clemens annis ix.”—p. 156. ‘‘ Ecclesie Hieroso lymorum primus episcopus ab apostolis ordinatur Jacobus frater Domini.”— p- 160. “ Jacobus frater Domini, quem omnes Justum appellabant, a Judwis, lapidibus opprimitur, in cujus thronum Simeon, qui et Simon, secundus assumi- tur.’’] & Iren. adv. Heres. lib. iii. cap. 3. [p. 233. Lutet. Par. 1639. ‘‘Et Poly- carpus autem non solum ab apostolis edoctus et conversatus cum~-multis ex eis qui Dominum nostrum viderunt, sed etiam ab apostolis in Asia; in ea que est Smyrnis ecclesia constitutus episco- pus, quem et nos vidimus in prima nostra wtate : multum enim perseveraverat, et valde senex gloriosissime et nobilissime martyrium faciens exivit de hac vita.”’] h Tertull. de Prescript. Heret. [cap. xxxil. p. 213. “ Hoc enim modo eccle- sie apostolic census suos deferunt: sicut Smyrneorum ecclesia Polycarpum ab Joanne conlocatum refert.”’ | * Hieron. Catal. Script. Eccles. [Ba- sil. 1537. t.i. p.273. “‘ Cumque navi- gans Smyrnam venisset, ubi Polycar pus auditor Joannis episcopus erat, scripsit unam epistolam ad Ephesios, alteram ad Magnesianos,” etc. ] k Socrat. Eccl. Hist. lib. v. cap. 22. [p- 284. Kal 671 ToAvKapmos 6 Tijs Sulpyns erickoros ds tatepoy em Top- diavov paptuphoas, “AviKntw TO ém- oKdrw Tis “Paéuns exowever, undev dia Kptvdmevos mep Eoprijs mpos abrdy, Katto. kal avrds ebeyxwplou THs ev Sutpyn ouvnbelas, 77H Tecoaperkadendry TO mdoxa emiredav, ds ev Th TeunTH THs exkAqolacTiKns totoplas EvoeBios Aé- yet. | 1 Euseb. Eccl. Hist. lib. iii. cap. 23. [p- 73- ‘O 6 KAnuns éuod thy xpdvoy emonunvduevos kal ioroplay avarykaio~ Tdrny ois TH KaAa Kal emapeni} troy akove mpootlOnow, ev @ Tis 5 ow6- fevos mAovoLos ereypaevy avTovd avy- ypdupatt. AaBdov Be avdyvwOi BE mws éxovoay kal avTov THY ypaphy. &kovcoy pvOov ob pvdoy, GAAG bvTa Adyov, meph *Iwdvvov Tod amoatdAov mapadedouevov, Kal pyhun mepvdayuevoy. ~Emeid) yap 366 THE PERPETUAL GOVERNMENT CHAP, XII. by no means forsake so many ancient and assured witnesses, whereof some lived with Polycarp, and were his scholars, to follow the mistaking of a few words in Jerome by whomso- ever. Yea, Calvin himself saith: “It is not man’s device, but the very ordinance of God, that we assign to every man his church. Paul himself mentioneth Archippus bishop of Colossus ™,” That is, pastor of Colossus; and so we grant each church ought by God’s law to have a pastor.}] We must ask further, whether by God’s law each church must have one or many? if one, we have our desire; if many, there must yet be one chief to avoid confusion. Equality, as Calvin noteth, breedeth factions". Jerome saith, “To suppress the seeds of dissen- sion, one was set above the rest°®;”? otherwise there would be “*as many schisms as there be priestsP.’ Beza maketh it an essential and perpetual part of God’s ordinance, to have one chief in each presbytery. His words are; “ This was essential in the matter we have in hand, that by God’s ordinance, which must always endure, it hath been, is, and shall be needful, that in the presbytery, one chief in place and dignity should moderate and rule every action with that right which is allowed him by God’s law9.” And in this he saith right ; for a multitude ungoverned must needs be confused, which should be far from the church of God; and government there can be Tov Tupdyvov TeAEvTHTaYTOS, amd TIS Tldruov Tis vhoov perndAdey eis Thy “Edecoy, amie: mapakadovmevos Kal em Ta TANT WXwpa TaY eOvaY, brov meV emt- okdmovs Katacthowy, brov de bAas éx- kAnolas apudcwy bmov dt KAnpy eva ye Twa KAnpdowy Tey brd Tod TIvedwatos onpavouerwy. | m Calvin. Instit. lib. iv. cap. 3. §. 7. [Amst. 1667. p. 283. “ Etsi dum singulis assignamus suas ecclesias, interim non negamus quin alias ec- clesias juvare is possit, qui uni est alli- gatus,” &¢c.—“ Nec humanum est in- ventum, sed Dei ipsius institutum. Le- gimus enim, Paulum et Barnabam creasse per singulas Lystrensium, An- tiochenorum, Iconium ecclesias, pres- byteros ; et Paulus ipse Tito precipit ut oppidatim presbyteros constituat. Sic alibi Philippensium episcopos, et alibi Archippum Colossensium episcopum commemorat.”’ | uv Ibid. [§. 2. p. 286. “Ne ex equa- litate, ut fieri solet, dissidia nasce- rentur.””] o Hieron. Evagrio. [t. ii. 329. ‘‘ Quod autem postea unus electus est, qui ce- teris preponeretur, in schismatis reme- dium factum est; ne unusquisque ad se trahens Christi ecclesiam rumperet.”} P Idem adv. Lucifer. [t. ii. 139. ““Ecclesie salus in summi sacerdotis dignitate pendet; cui si non exsors quedam et ab omnibus eminens detur potestas, tot in ecclesiis efficientur schis- mata, quot sacerdotes.”’] q In Respons. ad Tractat. de Minist. Evang. Gradibus, cap. xxiii. fol. 153. [“ Essentiale fuit in eo de quo hic agi- mus, quod ex Dei ordinatione perpetua necesse fuit, est, et erit, ut in presby- terio quispiam et loco et dignitate pri- mus, actioni gubernande presit, cum eo quod ipsi divinitus attributum est jure.”’) CHAP. XIII. OF CHRIST’S CHURCH. 367 none, where all are equal. When the shepherds lead into diverse pastures, whom shall the sheep follow? when sundry lords make sundry laws, which shall the subject obey? Sure, if no man can serve two masters, no church can endure two pastors. Whiles they consent they have but one mind though many men; when they dissent, which in all persons is casual, and in all places usual, then will there be as many sides as there be leaders. You were as good set two heads on one body, as two chief rulers over one company. If you confess there must by God’s law be one chief pastor in one church ; then the chief pastor of each city is the bishop which we seek for; and he by your own positions is authorized as pastor of the place by God’s ordinance. This you shall never avoid, do what you can. Each church in the apostles’ times had many presbyters that laboured in the word. The scriptures do plainly witness it; in the church of Jerusalem, Acts xv. 6. and 23; of Antioch, Acts xi.1; of Ephesus, Acts xx. 17. and 28; of Rome, Rom. xvi; of Co- rinth, 1 Cor. xiv. 29; of Philippi, Philip. i. 1; of Thessalo- nica, 1 Thess. v. 12: of other churches the like is affirmed, Heb. xiii. 17; James v. 14; 1 Pet. v.1. Now by God’s es- sential and perpetual ordinance, as yourselves confess, there must be one chief and pastor of each church and presbytery, to guide as well the presbyters that are teachers, as the flock that are hearers, with that power which God’s law alloweth unto pastors. ‘Tell me now, I pray you, what difference be- twixt chief pastors established in every city by God’s law, as you are forced to grant, and bishops succeeding the apostles in their churches and chairs, as the fathers affirm. If you mis- like the word d¢shop, it is catholic and apostolic; if you mis- like the office, it is God’s ordinance by your own assertion. We grant the name of a bishop and regiment of a pastor are confirmed by the Holy Ghost; but you yield more to your chief pastors and bishops than the word of God alloweth them: as namely, you suffer them to continue for life, where they should govern but for a month or a week; you allot them dioceses, which should be but parishes ; you give them not only a distinction from presbyters, but a jurisdiction over presbyters, who should be all one with presbyters, and sub- 368 THE PERPETUAL GOVERNMENT CHAP. XIII. ject to the most voices of the presbyters: all which things we say are against the scriptures.] You frame churches to your fancies, and then you straightway think the scriptures do answer your devices. If we give bishops any thing which the ancient and catholic church of Christ did not first give them, in God’s name spare us not, let the world know it; but if we prefer the universal judgment of the primitive church in expounding the scriptures touching the power and function of bishops, before your particular and late dreams, you must not blame us. They were nearer the apostles’ times, and likelier to understand the apostles’ meanings than you, that come after fifteen hundred years with a new plot of church government, never heard of before. All the churches of Christ throughout the world could not at one time join in one and the selfsame kind of government, had it not been de- livered and settled by the apostles and their scholars that con- verted the world. So many thousand martyrs and saints that lived with the apostles would never consent to alter the apostles’ discipline, which was once received in the church, without the apostles’ warrant. Wherefore we construe the _ apostles’ writings by their doings ; you measure the scriptures after your own humours. Whether of us twain is most likely to hit the truth? As for your repining at the things which we give to bi- shops, we greatly regard it not, so long as the scriptures do not contradict them; we smile rather at your devices, which say that a bishop should govern for a week, and then change, and give place to the next presbyter for another week; and so round by course to all the presbyters. What scripture con- firmeth that circular and weekly regiment of yours? By what authority do you give it the name of a divine institution, when it is a mere imagination of yours, without proof or truth? Shew one example or authority for it in the New Testament, and take the cause‘. Succession by course was ordained by God after the ex- ample of the priests of Aaron’.] Did the sons of Aaron lose their priesthood when their courses were ended ? r Thus L.: “ per me quidem non s De Minist. Evang. Gradibus, cap. vineatis modo, sed triumphetis.” xxiii. fol. 156. CHAP. XIII. OF CHRIST'S CHURCH. 369 No, but they served in the temple by course ; and so were bishops appointed by God’s ordinance to guide the pres- bytery.] Is this all the ground you have, upon this slender and single similitude to make God’s ordinance what please you! Ifsuch reasons may serve, we can sooner conclude the perpetual function of bishops, than you can the weekly ; for not only the high priest kept his honour during his life, but likewise every priest that was chief of his order. Indeed, their courses being ended, they departed home, but thev lost not their dignity. But what roving is this in matters of weight? Will any wise men be moved with such guesses? Make us good proof out of the scriptures; or leave tying God’s ordinance to your appetites. Ambrose is the man that affirmeth it.] If you come once to fathers, I hope we have ten to one that affirm otherwise. If Ambrose did say so, we could not believe him against all the rest of the fathers, yea, and against the scriptures themselves, election of bishops being prescribed by Paul to ‘Timothy and Titus, and not succession in order: but I deny that Ambrose saith any such thing. He saith, the next in order succeeded.] He nameth neither change nor course. It is your own device, it is no part of Ambrose’s meaning. Anianus, the next after Mark, that was bishop of Alexandria six years before Peter and Paul were put to death, was he made by order or by election? Jerome saith expressly, they of Alexandria, “ever since Mark the evangelist, did always choose” their bishop, he never suc- ceeded in order. Neither did Anianus govern for a week or a year, he sat bishop there two and twenty years, as Euse- bius writeth'; and Abilius, the next that was chosen after his death, sat thirteen years more before he died’, and then t Hieron. Evag. [t. ii. 329. “ Nam et Alexandria a Marco evangelista usque ad Heraclam et Dionysium episcopos, presbyteri semper unum ex se electum, in excelsiori gradu collocatum, episco- pum nominabant, quomodo si exercitus imperatorem faciat, aut diaconi eligant de se, quem industrium noverint, et archidiaconum vocent.”} u Euseb. Eccl. Hist. lib. iii. cap. 14. [p- 70. Tetdptw wev obyv ere: Aopuertia- BILSON. vou, THs Kat’ ’AAckdvdpeiay mapoilas 6 mpa@tos “Avyiavds, 500 mpbs Tots elkoow amomAnoas &rn TeAevTa Biadéxerar 8’ avtby detrepos ’ABiAwos. | Euseb. Cesar. Chron. D. Hieron. interp. [Burdig. 1604. p. 160. “ Post Marcum evangelistam, primus Alexan- drinz ecclesie ordinatur episcopus An- nianus qui prefuit annis 22.”] v Euseb. Eccl. Hist. lib. iii. cap. 21. [p- 72. Mixp@ 5& mAcdoyv eviavtod Bact- Bb 370 THE PERPETUAL GOVERNMENT CHAP. XIII. succeeded Cerdo; and the rest in their times all chosen, and all sitting in the pastoral chair so long as they lived. The like you may see in the first bishops of Rome, who kept the episcopal chair during life, and not by course: Linus sat twelve years*; Anacletus twelvey; Clemens ninez; St. John the apostle living and ordering the whole church, whiles the three first bishops of Rome and of Alexandria succeeded by election, and governed without changing for the term of their lives. Wherefore it is evident this upstart fancy is far from God’s ordinance?. If you trust not me, mark how your own friends, I will not say yourselves, do cross and confute your own inventions. You say it is God’s “ disposition,” that the zpoeoras or chief of your presbytery should “ go by course ;” and that order you call “divine:” they say it is accidental, and no part of God’s ordinance. ‘‘It was (accidental) that the presbyters did in this chiefdom (at the first beginning succeed one an- other by course”).” You tell us, the electing one to con- tinue chief of the presbytery was an human order; but they assure us that election in all sacred functions is the com- mandment of God, and may not be altered. ‘‘'The command- Aevcavtos Nepova diadexerat Tpaiavds. Ob 3) mpatoy eros Hv, ev @ THs Kat’ "ArckaySpeiay Tapouclas “ABiAwoy deKa mpos Tpioly ereow 7ynodmevoy Siadéexe- Tat Képdwyv. | Euseb. Cesar. Chron. [p. 164. ‘‘ Se- cundus Alexandrine ecclesie constitui- tur episcopus Abilius, qui prefuit ennis ae x Euseb. Eccl. Hist. lib. iii. cap. 13. [p. 70. "Em déka 5€ Toy Oveomaciavdy éregt BactAcvoavta a’ToKpdtwp Tiros 6 mats diadéxeTal, ov Kata Sebrepoy eros Tis Baotrclas, Aivos émiokotos THs ‘Pw- balwy éxxAnotas dvoratdexa THY AErToup- yiav éviavrots Katacxwv ~AveyKAnTe TavTny Tapadidwot. Titov 5& Aouetiavds adeApds SiadexeTat, SVo Erect wal unui Tots tots BacidevoavTa. | Euseb. Cesar. Chron. [p. 161. ‘* Post Petrum primus Romanam ecclesiam te- nuit Linus annis xi.”] y Euseb. Eccl. Hist. lib. iii. cap. 15. [p. 70. Awdexdrm Se Ere: Tis avTis Nycuovias, THs ‘Pwuaiwy exkAnolas *AvéeyKAntov erecw emickowevoayta Be- Kadvo diadexeTar KAhuns. “Ov ovvepyov EauTov yeverbar Pidummnalors emiaTEAA@Y 6 amdotodos didaoKer A€ywy, Meta kal KAnuwevtos kal T&v Aoimay cvvepyav fou, ay Ta dvduata ev BIBAw Cwijs.] Euseb. Cesar. Chron. [p. 163. “ Ro- mane ecclesie secundus constituitur episcopus Cletus annis xii.”’] Zz Kuseb. Eccl. Hist. lib. iii. cap. 34. [p. 85. Tay & emi ‘Péuns éemondrwy éret Tpltw THS TOD mpoeipnuevov Bact- A€ws apxis, KAnuns Evapectw mapadovs Thy Aetoupylav, avadie Toy Blov, Ta mavTa mpooras ern evvea THS TOD Belov Adyou didacKaAlas. | Euseb. Cesar. Chron. [p. 164. ‘* Ro- mane ecclesie episcopus tertius pre- fuit Clemens annis ix.’’] a Thus L.: “Ex quo liquet novi- tium hoc commentum divine institu. tioni tam esse contrarium, quam atrum albo, aut tenebras luci.” b De Minist. Evang. Gradibus, p. 153. [‘Accidentale fuit quod presby- teri in hac mpooracta alii aliis per vices initio succedebant.””} CHAP. XIII. OF CHRIST’S CHURCH. 371 ment of election is one thing, which must be observed, not only in deacons, but in all sacred functions; the manner of election is another thing*.” ‘The precept cannot be immut- able, unless it be divine and apostolic; others have no such power to command. Now for my learning I would fain know, this “ruling by course,” if it be “divine,” how is it “ accidental ””’ if it be “accidental,” how is it “ divine?” And the electing of a president or bishop, if it be “ human,” how is it “ commanded?” if it be “ commanded,” how is it “human?” This is the way to call sweet sour, and sour sweet ; to make light darkness, and darkness to be light. I must see better coherence than I do before I call this a divine discipline. You mistake us: we say it is God’s ordinance for a pastor to govern the college of lay elders; but, for one chief to govern the college of pastors, we hold is man’s invention. ] Would God you did not mistake yourselves. Your presby- teries must consist either of laymen alone, or of clergymen only, or of both indifferently. If of lay elders only, who shall succeed the pastor in the ruling thereof when his course is ended ; for example, as you say, when his week is out? His presidentship must be perpetual, which by your rules is against God’s ordinance, unless you will have the lay elders in course to do pastoral duties, and rule pastor and all, which is more absurd, and more against God’s law, than the former. Will you mix your presbyteries of both? then yet by God’s law, as yourselves enforce it, one pastor must be chief of the rest of the pastors, and if by the scriptures his superiority must be perpetual, as after his election it must be, what differeth this chief pastor for his life from a bishop? you would limit his government to a week or a month; but where doth Paul so? shew us that rule in scripture or father, and set up your lay presbyteries. If not, you walk in the wilder- nesses of your own fancies ; and you would prescribe us rules of your own making in place of God’s ordinance ; whick is c Ibid. p. 154. [“ Alind est electio- functionibus omnibus servatam opor- nis mMandatum quam immotam non tan- tuit, aliud electionis modus.”’| tum in diaconis, sed etiam in sacris Bb a2 372 THE PERPETUAL GOVERNMENT CHAP. XIII. dangerous to yourselves, and injurious to others, if it be not presumptuous against God. Will you have none chief? Then breed you confusion, and lay the church open to be torn in pieces with every dis- sension: besides, yourselves avouch it is an essential and per- petual point of God’s ordinance to have one chief over the presbytery. ‘These be the brambles and briers of your disci- pline, which force you to say and unsay with a breath; but we take your assertion as good against yourselves, and thence we frame you this argument: It is an essential and perpetual part of God’s ordinance, that one should be chief over the presbytery: but the presbyters of each church and city (where the apostles preached) consisted of clergymen and preachers: I hope then it is God’s ordinance to have one chief over the preachers and labourers in each church. And if election be God’s commandment, as you also confess, and consequently the elect once lawfully placed must not be re- moved without just and apparent defects ; I trust the chief governor of the preachers and presbyters of each church must continue whiles he liveth, and ruleth well; for as he was chosen for his worthiness, so may he not be deprived till he prove unworthy. Now a chief ruler or pastor over the people and presbyters of each city, elected by God’s commandment to continue that charge so long as he doeth his duty, cometh as near to the bishop’s calling which we maintain, as your head to that which is above your shoulders. If you thwart us with lay elders, we have this fair super- sedeas for them. First prove them; then place them where you will. If you talk of going round by course; it is the order of good fellows at a feast; it was never the order of governing in the church of Christ. The priests of the old law were after a time eased of their pains, but never changed their prerogatives. If you say they differ not in degree, but in honour and dignity from the rest, I have already proved that singularity in succeeding the apostles, and necessity in ordaining, distinguish them from presbyters. If you quarrel with their jurisdiction and dioceses, the place now serveth to discuss those things, forsomuch as we find their function was CHAP. XIV. OF CHRIST’S CHURCH. S73 delivered them by the apostles, and is testified in the scrip- tures. The sheet anchor is, if all this were so, that the power of bishops by God’s law should be nothing else but a right to call the presbyters of each place together, and to ask their voices, and perform what the most part decree; and this to extend no further than their own churches and cities.] This I think be your meaning; if you cannot tie them to your fancies, to bind them fast to their chairs that they shall not wag; and if they must needs be highest in the session, yet to make them lowest in the action, and to do only what shall please others to determine. But your pleasures, unless you were more indifferent, are little regarded: the church of Christ more than fourteen hundred years before you were born hath considered of their power and charge; the councils both provincial and general are extant to decide the doubt. But if you will try their right by the scriptures, I am well content, so you take to your presbyteries no more than you can justify to be theirs; and leave unto bishops that interest which we prove by the word to belong to their calling. CHAP. XVe The fatherly power and pastoral care of bishops over presbyters and others in their churches and dioceses. | TAKE it to be a matter out of question, confirmed by the scriptures, and confessed by the old and new writers, that the Son of God willed St. John the apostle in his Revelation to write to the seven chief pastors of the seven churches of Asia, calling them by the name of angels. “ By the divine voice,” saith Austin, “ the ruler of the church (of Ephesus) is praised under the name of an angel*.” “ Angels he calleth bishops,” saith Ambrose, “as we learn in the Revelation of John®.” “Angels he calleth those that be rulers of the d Augustin. Epist. clxii. [t. ii. col. cum odisset malos, eos tamen tentatos 736. “ Postremo quod paulo ante com- et inventos pro nomine Domini tolera- memoravi, divina voce laudatur sub vit.’’] angeli nomine prepositus ecclesia, quod e Ambros. in Epist. ad Cor. i. cap. Mal. ii. 7. 374 THE PERPETUAL GOVERNMENT CHAP. XIV. churches,” saith Jerome, ‘even as Malachi the prophet doth witness the priest to be an angelf.” And Gregory: “The preachers in the scriptures are sometimes called angels, as the prophet saith, ‘The lips of the priest should keep know- ledge, and they should ask the law at his mouth; for he is the angel (or messenger) of the Lord of hostss.’” The new writers with one consent acknowledge the same. “ The angels,” saith Bullinger, “are the ambassadors of God, even the pastors of the churches.” .” The council of Sardica, in the same manner: «Tf any deacon, presbyter or clergyman, be excommunicated, and fly to another bishop of his acquaintance, that knoweth he is deprived of the communion BY HIS OWN BISHOP, the other must not with reproach to a bishop and his brother, receive that person to the communion’.” ‘The council of Taurine, to which Ambrose wrote, decreed touching Exupe- rantius, a presbyter, (that had reproached Triferius his bishop, and was therefore by him put from the communion,) “ That his restitution should BE IN THE (bishop’s) DISCRETION, in whose power the rejecting of him was. And therefore when Exuperantius (the presbyter) should make satisfaction, or Triferius the bishop be so content, then he should be received to the communion?.” ‘The council of Africa taketh order for such as “complain against the judgments of their own bishops, that they shall be heard by the next bishops®;” but if any man “fly THE CANONICAL SENTENCE OF HIS OWN BISHOP, no tov Kavdva Toy Biaryopevovta, Tos id’ étépwv amoBAnbevtas, ip’ éErépwy mh mpoclecOar ekeraléoOw de, wy miKkpowv- xia, 7) pirovercla, H Tw TowadtTyn andia Tov emickdmov amocuvdywyot yeyevnvTal. “Tva otv rodTo thy mpérovoay étéractw AauBavn, Karas exew okey, Exdorov éviavTov Kal Exdorny emapxiay dis Tod érous auvddous yiveoOar iva Kown may- Twv Tav emickérav THs erapxlas em Tb avTd cuvayouevwy, TA ToLadTa CyThwara ékerd(oiro* kad ows of duodoyoupevws M™pookekpoukKéTes TH emickdm Kata Ad- ov akowsyntor mapa macw elvor dd—w- ow, mexpis by TE Kowg Tay emiokdTwY ddim Thy piravOpwrotepay imép aiTay €x0éo0a Wipov. | b Concil. Antioch. I. can. vi. [t. ii. col. 564. Ei tis td Tod idiov emokdrov aKowarnros yeyovey, uh mpdtEpoy avToy map’ étepwy dexOjvat (et wh bm’ abtov mapadexGeln Tov idiov emiaKdmov) i) cuy- d50u yevouerns amavrhoas amohoyhoerat, meloas TE THY GUVOdOY, KaTadekorToO ETE- pay amdpacw. ‘O aitds 5& Bpos em) Aaixav Kal mpecButépwy, Kal diaxdvor, Kal mavTwv Tay ev TE Kaveri. | e Concil. Sardic. can. xiii. [t. ii. col. 638. “Ootos éxtoxomos elre* Kad TovTo macw apecdtw, iva ef tis didKovos, 7) mpeaBurepos, 7) Kal Tis T@Y KAnpLK@V Gkowevntos yevntat, Kal mpdos erEpoy értakoToy Toy eldéTa a’Toy Karapvyot, yweoKovTa amokekwioba avToy THs Kol- vevias, mapa Tod idiov emokdrov, wh Xpihvar TH emiokdr Kal GdeAP@ avTov UBpw To.odyra wapexe avT@ Kowwviar. | ad Concil. Taurin. can. vy. [t. ii. col. 1157. ‘Statuit quoque de Exuperantio presbytero sancta synodus, qui ad in- juriam sancti episcopi sui Triferii gra- via et multa congesserat, et frequenti- bus eum contumeliis provocaverat ; ita ut nonnulla fecerit contra ecclesiasticam disciplinam, propter quam causam ab eo fuerit dominica communione priva- tus, ut in ejus sit arbitrio restitutio ip- sius, in cujus potestate fuit ejus ab- jectio:—hoe est, ut quando vel idem Exuperantius satisfecerit, vel episcopo Triferio visum fuerit, tune gratiam communionis accipiat.”” ] © Concil. Afric. can. xxviii. [Vide p. 404. note 4.) 410 THE PERPETUAL GOVERNMENT CHAP. XIV. man should receive him to the communion!.” By which it appeareth that Gregory’s words are very true, where he saith: “«'T' HE BISHOPS now in the church hold the places (of the apo- stles). Turry which have that degree of regiment, HAVE AU- THORITY to bind and looses.” And Theophylact’s: “THEY HAVE POWER to bind and loose, which have the grace of a BISHOP’S OFFICE, as Peter had*.” The public use therefore of the keys, to excommunicate from all Christian company, be- longed to the bishop as pastor of the place. The presbyters sat with him; at first as assessors and consenters, before synods undertook such causes; but after when once councils began to have the hearing of such griefs, then sat the pres- byters with the bishop, only as beholders and advisers of his judgment, that the matter being public might be handled with the more gravity and sincerity ; notwithstanding, to ex- amine it, or reverse it, pertained only to the assembly of the bishops of the same province. If none but bishops may excommunicate, how do your judges of the civil law, which are no ministers, take upon them to do it?] They take not upon them the power of the keys committed to the apostles and their successors ; but in- flict a punishment for disobedience containing all those penal- ties, that by law were ordained for such as contemned the keys of the church, by what name soever they call it; be it a suspension, condemnation, or excommunication, it greatly skilleth not, so long as they claim it not by God’s law, but by man’s; and yet if the sentence of the canon wrap all contempt within the band of excommunication, I see no cause but lay judges may denounce the offender to be within the compass of the canon; for that is more than if they pronounced him f Ibid. can. ix. [col. 1054. Avyou- arivos éemtakoros TomoTnpynTis THs Nov- midis xépas elrev’ TodTo éploa KaTa- tijcate, dote Tovs aklws T@y olKelwy eyKAnuaToy ard Tis exkAnoias Siwy Oev- Tas, edv Tis emickoros 7) mpecBUTepos deknta cis Kowwviay, Kad avTds ert phy TO low eyKAhuatt brevduvos pari apa Tots TOU oikelov emigkdmov THY KavOVUKHY Wipoy aropetyoucw. | &s Gregor. Magn. in Evang. lib. ii. Homil. xxvi. [t. i. Paris. 1705. col. 1555-§. 5- “Horum profecto nunc in ecclesia episcopi locum tenent. Ligandi atque solvendi auctoritatem suscipiunt, gui gradum regiminis sortiuntur.”’| h Theophyl. in Matth. Com. cap. xvi. [p. 94. Lutet. Par. 1635. “Exouvot yap ekovotay adiévar Kal Seopeiv, of Kare Tlérpov tis emickomiKhs atiwdevtes xd~ prtos.} CHAP. XIV. OF CHRIST’S CHURCH. 411 wilfully obstinate; and consequently to have incurred the sentence of excommunication, which the canon decreeth. And of all men you should not be so curious, which give your lay presbyters power to censure their pastor by number of voices, and make excommunication to be the judgment of the whole church, comprising as well the people as the presby- ters. For our parts, though we take the power of the keys to be common to all that have pastoral charge of souls, in their degree, yet to avoid the infinite showers of excommunication, which would overflow all churches and parishes, and the in- tolerable quarrels and brabbles that would ensue, if every presbyter might excommunicate at his pleasure ; we praise the wisdom of God’s church in suffering no inferior ‘to ex- communicate without the bishop’s consent and license ; and for aught that I know, we follow the same rule. Surely; had we two or three hundred excommunicators, where we have one, lightnings fly not so fast about in a tempest, as excom- munications would in every diocese. To increase the power of bishops, you make them pastors over churches: but when it cometh to the discharging of pastoral care, they be furthest off. But grant them. to be pastors, they can be but over those churches that are in cities; over whole shires they cannot be, since they cannot be pre- sent in so many places to do any pastoral duties.] Had we first devised or else divided dioceses for bishops, you might well have challenged us for making them larger than pastoral care might extend unto; but your quarrel indeed is not to the length or breadth of their dioceses (which must wholly be referred to the wisdom and consideration of the state ;) you dislike that a bishop should have any diocese at all, or govern any church besides that one wherein he teacheth and administereth the sacraments; which nice conceit of yours not only condemneth the whole primitive church of Christ that assigned dioceses unto bishops, but contradicteth the very grounds and examples of that government which the apostles left behind them. Did the apostles appoint dioceses for bishops? that were news indeed.] No such news, but that your own principles will confirm the same. For what order say you did the 412 THE PERPETUAL GOVERNMENT CHAP. XIV. apostles leave behind them to govern the church? Did they trust one pastor or presbyter alone in each place to do as he thought good? or else did they provide direction and assist- ance in dangerous and doubtful cases to guide him and help him in the government of the church? The power of one man in each church to do what he will, be he pastor or pres- byter, yourselves affirm is antichristian and devilish. And I think you say truth, if he will have neither associates to restrain him, nor superiors to overlook him. That were to plant a pope in every parish, with plenitude of power to do what pleaseth himself. What you detest in bishops, I hope you will not endure in the presbyter or pastor of every parish church in the country; that he shall take upon him alone to guide his flock as he seeth cause, without consent or oversight of any man. You may be sure we abhor it as the poison of all piety, and the very root of Antichrist’s pride.] Means to avoid it I see none; but that every rural pastor must have either a pres- bytery in the place with him, or the bishop of another church appointed over him, that may both direct him and rule him as he doth the presbyters of his own city. If he have no help at home, he must needs seek it abroad: one of the twain is inevitable. Now for presbyteries there is no possibility to have either so many meet clergymen, or so much maintenance as will serve them in every country parish. Fit pastors for so many places, putting one to a parish, could never yet be found. Whence then shall we get so many thousand able presbyters as to furnish each parish with three or four? which are few enough, and too few, respecting the burden that they must bear in the sight of God and man. Again, had we store of men, which we have not, nor no age before us had; from whom shall we have maintenance for them and theirs? from the people? Half the realm of England employed to that use will even but serve. The people now yield.a tenth part unto God and their minister, which proportion is so moderate, that where the parishes are small, the pastor hath work enough to live thereon. Then must they consequently give five parts of ten, which is just the half of all they have, before there can be any show of a CHAP. XIV. OF CHRIST’S CHURCH. 413 presbytery in every parish. I do not ask you how well the people, that are, God knoweth, poor enough in many places with these nine parts which they have, will like to spare so much to the furthering of your fancies; or how a Christian prince can digest to have all her subjects so disabled, and half the realm allotted to support your conceits. These blocks, and a hundred such, you never stumble at, whiles you run yourselves out of breath to pursue the perfection and profit of your discipline; but this I would know: did the apostles, besides the relief of the poor, which indeed is a divine pre- cept, impose this charge on every parish by God’s command- ment? or did ever any Christian kingdom or commonwealth since Christ’s ascension, abide this yoke? If they did, shew the instance, and claim your maintenance ; if you can shew no such thing, do you not perceive that your little fingers are heavier to God’s people than the apostles’ loins were? and that your discipline is far grievouser to the faithful, than their doctrine? The best is, you may talk long enough, before either prince or people, rich or poor, will admit or endure this chargeable frame of your needless and proofless government. To amend these flaws, which rend the very body of your discipline in sunder, (for hardly can so many pastors in every parish be gotten, as you must have, and more hardly main- tained ;) you are driven to change the very substance of the presbyteries that were in the apostles’ times, and instead of ministers of the word and sacraments, who preaching the gospel must live of the gospel, to return us a quest of lay elders, which you thought might be found in every place, and would not be so costly as the former ; and to give them power to impose hands, to bind and loose sins in heaven and earth, to censure doctrine and manners in all men, even in pastors, by deprivation, excommunication, or howsoever; and rather than they should miscarry, to make them teachers and watch- men, pastors and bishops in the church of God, contrary to the whole church of Christ, to all the ancient and learned fathers and councils, and contrary no less to the scriptures than to your own positions. But, masters, you must either confound all, and make no difference betwixt pastor and 414 THE PERPETUAL GOVERNMENT CHAP. XIV. people, which now you are fair for; or, will you nill you, you must exclude lay elders from these actions, which be proper to pastors; and so have no presbyteries, but where meet men may be had, and in Christian manner honoured and succoured for their pains. And consequently country parishes, which by no means can be provided either of men or maintenance sufficient for such presbyteries, as the word of God alloweth, must have their pastors restrained by none, and subjected to none, but pope-like, if not Lucifer-like, to be more than princes ; or if that be not tolerable, then must they be united and annexed to some city that leth near them, and be go- verned by the bishop and presbytery of that place even as the churches in the city are, and so be part of his charge and diocese. How ancient dioceses were in the church of God, and how generally received and approved, will soon appear by the full consent of all antiquity. The council of Antioch renewed “the canon of their fathers anciently established,” that no bishop should undertake “ but those things only which per- tained to his own church, and the country towns belonging to the same.” Every bishop hath “ full power in his own church and in all the country round about, which is under the juris- diction of his city, to make priests and deacons and dispose every thing discreetly'.” The general council of Constanti- nople saith: “Bishops must not invade the churches that are without the bounds of their diocese*; unless they be called, they may not pass the limits of their own diocese either for ordering of ministers, or for any other ecclesiastical business, observing the canon that is already established of every man’s diocese!.” The general council of Ephesus, having report i Concil. Antioch. I. can. ix. [t. ii. col. 565. “Oder ote kal TH TYuA mpon- yeirbat avtoy, undév Te mparrew mepit- Toy TovS AaLTOUS EmLTKOMOUS GYEV AUTOU, kata Toy apxaioy KpaThcavTa TaY TaTe- pov Muay Kavova, 7} Tav’Ta pdva, boa TH éxdotov emPddrAa mapoikla, Kad Tats br avthy xépais exacTov yap émicko- mov ekovolay exew Tis éavTod mapotklas, Siowety Te KaTa Thy ExdoTw ém1BadrdAov- cav evAdBeay, Kal mpdvoiay Troteic bat mdons THS Xepas THs imd Thy éavToOd méAw, ws Kal xeElpotoveiy mpeaBuTépovs kal Siardvous, Kal weTa Kploews ExaoTa diaAauBaverv. | k Concil. Constant. can. ii. [t. ii. col. 947- Tots trép diolknow emioxdrous, Tais bmepdpiois ekkAnolais mh émevar pnde cuyxeew Tas exkAnotas. | 1 Ibid. [’AkAnrous de émiokdmovs brep diolknow wh emBatvew emt xeipo- toviais, % Tio &AAats oikovomiats éx- KAnoiaoTikais. PvAaTTomevov de Tov mpovyeypaujevov mepl TOV SiaiKiTEwy Ka- CHAP. XIV. OF CHRIST’S CHURCH. 415 made unto them, that the bishop of Antioch presumed to order in Cyprus without the compass of his diocese and pro- vince, repressed that his enterprise, beg as they term it, ‘an innovation against the ecclesiastical laws, and against the canons of the holy apostles ;”’ and decreed the “ bishops of Cyprus should hold their right untouched and unviolated according to the canons of the holy fathers and their ancient custom ;” adding therewithal, that “the selfsame rule should be observed in other dioceses and provinces whatsoever, that no bishop should invade another’s limits, which were not anciently, and from the beginning subject to him or his pre- decessors ™.” The great council of Chalcedon determineth, “That all rural churches and country parishes shall remain unmovable (or without alteration) to the bishops that have had them; specially if they have quietly possessed and governed them above thirty years".” For the enlarging of dioceses upon the return of schismatics and heretics to the church; and parting them with the consent of the former bishop, where the circuit was too wide and troublesome, or joining them where the people so desired; he that will, may read canons 57, 102, 103, 119, 120, 121, 122 of the great African council. By which it is evident, that the bishop of every city besides his principal and cathedral church, had the villages and parishes of the country round about that city belonging to vévos evdndoy &s TH Kad’ Exdorny erap- xlav 4 THs emapxlas aivodos dioiKhoet, kara Ta év Nixala apicueva. | m Concil. Ephes. Decret. post sug- gestiones Episc. Cypr. [t. iii. col. 802. ‘H ayla obvodos elre* Mparyya mapa Tous exkAnotiactiKovs Secuovs, kat Tovs Kavd- vas Tay aylwy TaTépwy KaLvoToMovmEVoY, kal tis mwdyTwy eAevOeplas amrduevoy, mpoonhyyeikev 6 OeopiAeatatos ouvert. oKoTos “Pnyivos, kal of aby ait@ Oeodu- A€otata erickomo: THs Kumpiwy émap- xlas,Zhvev Kai Eidrypios- bOev ered) 7a kowd waOn melCovos Setrat THs Ocpameias, as kal pelCova thy BAGBny pépovta, kab uddora ei pnde 20s apxaiov mapyko- AovOnrev, ore Toy emicKoToy Tis ’Av- Tioxewy TéAEws ev Kimpy moreioOat xeL- porovias, Ka0& di Tv ALBEAAwY Kal TeV oikelwy pwvay edlSatkay of cbAaBéotaro tvdpes, of Thy mpdcodov Th ayia cuvddy momodmuevor, Ckovor Td avernpeacroy Kal aBlacroy of tay arylwy éxKAnoi@y Toy kata Thy Kimpoy mpocoT@tes, kata TOUS kavévas Tay éalwy matépwy Kal Thy ap- xalay cvvhPeay, BV éavtay Tas XELpoTo- vias Tav evAaBeotaTwy emiokdTay ToLov- pevot, Td 5& avTd Kal em) tev HAAwY dioikhocewy Kal TOY amavTaxoD emapxiay Tapapuraxehoetat Sore undeva TaY Oeo- pircotdtwy emokdmwv erapxiay érépay, ovk otoay tyw0ev Kal e& apyis bmd Thy avTov, Hyouv Tay mpd avTOD xXElpa, KaTa~ AapBaverv.| n Concil. Chalced. act. xy. can. xvii. [t. iv. col. 763. Tas Kad? Exdorny ex- KAnolay aryporiuas mapoclas, 2} eyxw- plous, weve amapacadeitous Tapa Tots Kkaréxovow avTas emiokdmots, Kal pd- AwtTa €i TpiakovtacTn xpdévoy TavTas aBidotws diaxaréxovTes @Kovdunoay. | 416 THE PERPETUAL GOVERNMENT CHAP. XIV: his diocese and jurisdiction; and these partitions and distri- butions began even from the apostles and from the begin- ning, as the council of Ephesus avoucheth, and were con- firmed and ratified by the four great and cecumenical coun- cils, and received and continued by all the godly bishops and fathers of the primitive church. Wherefore they be mightily deceived that think cathedral churches and episcopal dio- ceses to be a part of Antichrist’s pomp and pride, and his first invention ; the wisdom of God’s Spirit devised and settled that course even from the first enlarging of the church; and all the general and provincial councils liked and allowed the same. There is almost no council that doth not mention and con- firm to every bishop his diocese, and inhibit all others to enter or intermeddle with any cause or person in another man’s circuit. ‘The council of Ancyra suffereth not the “rural bishops to ordain®” without the license of the bishop of the city. The council of Neocesaria provideth that “ the presbyters of the same region” shall not minister the Lord’s supper ‘‘ when the bishop of the city is presentP.’”” The council of Gangris accurseth all that assemble any congregation for divine service, “unless a presbyter licensed by the bishop be present with them4.” The council of Laodicea forbiddeth any “bishop to be made in country towns and villages'.” The council of Antioch calleth it “a canon of their fathers, that anciently stood in forces,” even as the council of Nice before © Concil. Ancyr. can. xiii. [t. i. col. ny Tod emiokdrov, avdbeua eorw. |} 1461. Xwpemiokdmovs ph ekeivar mpec- Burépovs 7) diaxdvous xeipotoveiy, GAA pnd mpecButépouvs méAcews, xwpls Tod emitpanjvat tmd Tov emioKdmou peta ypaupdtwr, ev érépa Tapoiia. | P Concil. Neocesareens. can. xiii. [t. i. col. 1484. "Emx@pior mpecBirepor év T@P Kuplak@ THs wéAEws mpoopepew ov Sivavtat, TapdvTos emiokdmov 7) mpecBu- Tépwy WOAEWS, OUTE wy prov diddvau ev evXH, ovde ToThpiov. “Edy b& arGou, ral eis evx}v KANO udvos, 5ldworr. | q Concil. Gangrens. can. vi. [t. ii. col. 419. E% tis mapa thy exxAnotay idia exkAnoid(ol, kad KaTappovay THs eKKAn- alas, Ta THs eKKANTlas €B€AOL mMparTel, “nh cvvdytos Tod mperBuTEepov Kata yvo- r Concil. Laodicen. can. lvii. [t. i. col. 1505. “Ort ov de? ev Tals képwais Kal vy rais xepas Kablotacba éemioKdrovs, GAAG trepiodevTas. | s Concil. Antiochen. can. ix. [t. ii. col. 565. Tovs Ka® éxdorny emapxlay emirkdrous eidevat Xph Tov ev TH mNTpO- médet mMpocoT@tTa enlokomoy, Kal Thy ppovrida avadexec0ar mdons THs emap- xlas, dua Td ev TH untpowddAc TayTa- xdbey ouvtpexew TavTas TOUS mpdyuara éxovtas. d0ev edoke kal TH TH mpon- yetobar avTov, undev TE mpaTTeEw TepiT- Toy ToUs AoLTOUS emiokdmous kvev avTod, kata Tov apxaloy KpaThoavTa TOY TaTeE- pov huay kavova, 2) Tatra udva, boa TH éxdotou emBdrAe Tapoikla, kad Tals om CHAP. XIV. OF CHRIST’S CHURCH. 417 them said it was “an ancient use*.” The council of Ephesus maketh it an “apostolic rule.” The council of Carthage, kept by Constantine’s procurement, inhibited, “that no bi- shop should usurp upon another’s borders, or cures, without his request, because thence came all other mischief*.” The council of Sardica likewise ; “ Let your holiness prohibit, that no bishop procure away any ecclesiastical minister of the bi- shop of another city, and order him in his own diocese (or parishes) y.”” The third council of Carthage would have “ no bishop usurp over another’s flocks, nor encroach on his col- league within his diocese?.” ‘The fourth council of Carthage commanded the “presbyters that guided churches through the dioceses to fetch chrism not from any bishop but from their own bishop.” The council of Aurelia; “ All the churches that have been, or are daily builded in sundry places, we decree according to the rule of the former canons, that they shall be in the power of that bishop in whose terri- tory they stand".” As the use of dioceses was ancient, so the reason that first avTny xXapais. exactov yap émloKoToy eLovolay exew Tis EavTov mapoikias, d.0l- Key TE KATA THY ExdoTw émiBaddAoVoaY evAdBeav, kal mpdvoiay moretoOa m&ons TIS X@pas THS brd Thy EavTod TéAW, ws kad Xetpotoveiy mpecButépous Kad diakd- vous, Kal weTa Kploews Exacta Siadap- Bavew. mepairépw d¢ undev mpdtrety ém- xetpe diya Tov THs unTpomdAcws emiokd- Tov, pnde avtoy tvev THs TGV Aoimav youns.] t Concil. Nicen. can. vi. [t. ii. col. 31. Ta apxaia €0n Kpateltw, Ta ey Ai- yinte Kal AiBin Kal MevtamdaAc, bore Tov ’Arekaydpetas erlaxoroy mdvTwy Tov- tov éxew thy ekovolay, ered) Kal To év 7H “Poun emokdrp tTodtto atvnbes eotw.] u Concil. Eph. Decret. [vide p. 415. note m.] x Concil. Carthaginens. I. can. x. [t. ii. col. 716. “ Felix episcopus Baia- nensis dixit: Nullus debet college suo facere injuriam. Multi enim transcen- dunt sua et usurpant aliena, ipsis invi- tis. Gratus episcopus dixit, Avaritie cupiditatem, radicem omnium malorum esse, nemo est qui dubitet. Proinde in- hibendum est, ne quis alienos fines usurpet, aut transcendat episcopum col- BILSON. legam suum, aut usurpet alterius plebes sine ejus petitu, quia inde catera mala omnia generantur.” Caput istud Grace non extat. Ep.] y Concil. Sardicens. can. xviii. [t. ii. col. 650. ‘ Januarius episcopus dixit : Illud quoque statuat sanctitas vestra, ut nulli episcopo liceat alterius episcopi civitatis ministrum ecclesiasticum solici- tare, et in suis parochiis ordinare.”’] 2 Concil. Carthagin. III. can. xx. [t. ii. col. 1170. ‘* Placuit, ut a nullo episcopo usurpentur plebes alien, nec aliquis episcoporum supergrediatur in dicecesi suum collegam.”’] a Concil. Carthagin. IV. can, xxxvi. [t. ii. col. 1203. “ Presbyteri, qui per diceceses ecclesias regunt, non a quibus- libet episcopis, sed a suis; nec per ju- uiorem clericum, sed aut per ipsos, aut per illum qui sacrarinm tenet, ante pasche solennitatem chrisma petant.”] b Concil. Aurelianens. I. can. xvii. [t. iv. col. 1407. ‘* Omnes autem basi- lice, que per diversa loca constructe sunt, vel quotidie construuntur, placuit secundum priorum canonum regulam, ut in ejus episcopi, in cujus territorio sit# sunt, potestate consistant.” | Ee 418 THE PERPETUAL GOVERNMENT CHAP. xIV, occasioned them was inevitable, even by the pattern of the apostolic discipline. For when country towns and villages first began to receive the faith, how were they furnished with fit pastors, and how were their churches governed but by the bishop and presbytery of some city adjoining? Lay presbyte- ries the church of Christ never had any, yea, the scriptures permit none to rule pastoral actions ; other presbyteries those places were neither able to have, nor to maintain. What now was left but only to submit and incorporate themselves to the bishop of some city near them, by whom their churches might be both guided and supplied, when any need required, even as the churches in cities were? If to avoid schisms rising every where by the multitude of teachers and pastors, bishops were in the apostles’ times placed throughout the world, in all the cities that accepted the gospel, to guide and moderate the presbyters that were many; shall we think this order was needful only for cities, and needless for towns and villages? Were not the presbyters of so many parishes as one shire doth yield, as like to trouble the region with schisms and heresies as the presbyters of the city? You lack sense, if you think that dissension and error could not creep as well into villages as into cities ; or that the apostles provided one kind of regiment for cities, another for country parishes. If all the churches in one city, which at Rome were “ above forty” in Optatus’ timec, were governed by one bishop, why might not the villages, and parishes confining round about the city, be governed after the same manner ? So that for dioceses, as well the necessity as the antiquity of them is evident. It was not possible in the primitive church to have presbyters to succeed in the rooms of such as died in country parishes, but from the bishop in whose diocese the churches were. He supplied their wants out of his own church and presbytery, which served to store the whole dio- cese. Otherwise, within his circuit none other bishop could ordain a presbyter ; nor without his leave might any clergy- man depart his church. The council of Antioch; ‘* A bishop e Optati Afri Milevitani contra Par- fuerant pauci, qui inter quadraginta, et menianum, lib. 2. [Par. 1679. p. 39. quod excurrit, basilicas, locum, ubi col- ‘Non enim grex aut populus appellandi ligerent, non habebant.”’] CHAP. XIV. OF CHRIST’S CHURCH. 419 may not invade another’s city that is not subject to him, nor country not pertaining to him, to ordain any; neither he ap- point presbyters or deacons in places that are under another bishop, unless it be with the liking (or consent) of the bishop of that region or country*.” ‘The council of Nice; “If any presbyters or deacons, or other clergymen, not having the fear of God before their eyes, nor knowing the ecclesiastical canon, leave their own church, they must not by any means be re- ceived in another church. And if any shall withhold a cler- gyman belonging to another, and ordain him in his own church, (the bishop, from whom he departed, not agreeing,) his ordering shall be utterly voide.” This was the general and perpetual discipline of Christ’s church in all the coasts and quarters of the world, as may appear to him that will take pains to view these places: the council of Constanti- nople I. canons 2 and 3: of Chalcedon, can. 8: of Carthage, the first, can. 5; the second, can. 11; the third, can. 20 and 21; the fourth, can. 27: of Orleance, can. 22: of Sardica, can. 18, 19: of Taurine, can. 6: of Aurenge, can. 8: of Ve- nice, can. 10: of Tours, can. 9g. 11. And so the Milevitane council, can. 15: African, can. 21: Aurelian, the third, can. 15: the Epaunine, can. 5: the Valentine, can. 6: and Aruer- nine, can. g and 10. If these rules were universally and anciently observed, that no presbyter might remove from one church to another, nor depart from the church where he was first called, without the consent of his bishop; neither might any other man impose hands on him, or admit him and invest him into any church, without the liking and good will of the bishop in whose diocese d Concil. Antioch. can. xxii. [t. ii. col. 572. ’Emloxomoy wh emiBatvew ar- Aotpia mwérAEL TH ph broKemern avTe, pnde xépa TH ate wh Siapepovon emt xetpotovig Tiwds, unde Kabioray mpeaBu- Tépous, 7) Biakdvous, cis rémous érepw emigkém@ rokeiuevous, «i ur) Upa peta yapns Tod oixelov Ths Kadpas emioKdrov' ei B€ ToAUHoELey Tis TOLODTO, &KUpoY elvaL Thy xEtpobeciav, Kal avTdoy emitiulas bard Tis Tvvdbov TvyxXaveL. | e Concil. Nicen. can. xvi. [t. ii. col: 36. “Ooo: pupoxwdtvas, uhre tov pdBov Tov @eovd rod op0aruay exovtes, pire Toy exkAnoiaoTikoy Kavéva eiddéTEs, ava- Xephoovor THs exKAnalas, rpecBiTepar didkovot, 7) bAws ev TE kavdvi eEeTaCdue- Vol, oUTOL ovdapuas SeKTOo) dpetAovow elvat ev érépa exkanola, GAAG waco abtois avd-yeny endyecOat xph, avacrpepew eis Tas é€avT@v mapoilas, 7) emimevovras, Gkowwvhtous elvat mpoonkel. ci S€ Kat TOAUNGELE TIS Dapmaca TY TH ETEp~ diapepovra, Kad xetpoTovncat ev TH adtou exkrnola, wh cvyKaTaTWeuevou Tov idiou emurkdmov ov avexepynoev 6 ev TE KavovL eLera(duevos. Uxupos eoTw 7 XEIpOTO- via. | Ee 2 420 THE PERPETUAL GOVERNMENT CHAP. XIV. the church stood, and of whose clergy the party was: by no means could any country parishes in the primitive church have any presbyters but from some city, and that not without the liking and assent of the bishop; which forced all country towns and villages to matriculate and incorporate themselves into the church of some city, by whose bishop their presby- ters living were governed; and dying, were supplied, even as the churches in cities were. The reason of their doings is as evident as their fact: for if bishops were placed by the apostles’ hands to ordain presbyters, and contain them in their duties, lest in so great a number emulation might breed confusion, which all the fathers were fully resolved was the apostles’ deed; they must needs be of opinion the apostles meant to have country towns and villages guided and assisted the very same way that they left for cities; and the same men that governed the one, all things considered, were the fittest to be trusted with the other. If you object that the bishops of the cities could employ no pastoral care but where they were present, I answer, that all the councils and fathers of the primitive church were not so ignorant as not to understand what pastoral oversight a bishop might yield to towns and churches far distant from him, though he were not present to dispense the word and sacra- ments amongst them. To see them always stored with a sound and able pastor, that should watch over their souls; to take care that they were rightly taught and soberly guided ; to keep both presbyters and people from schisms, heresies, and open impieties; to direct in dangers, and determine doubts without troubling the whole province to meet upon every particular occasion and contention: these be good parts of pastoral vigilance, and very needful effects of episcopal regiment, which may be performed as well in a diocese as in a city. In any man’s harvest, he that laboureth himself, and over- seeth the rest, doth more good than any other. In each man’s house, the steward that well ordereth and guideth the family is more profitable than any of his fellows. In God’s house and harvest, shall the overlooking of others be counted either needless or fruitless ? St. Paul himself knew not these curious CHAP. XIV. OF CHRIST’S CHURCH. 421 positions when he appointed Titus to take the charge and oversight of the whole island of Crete; and saw no cause why one man might not perform many pastoral and episcopal duties to all that were in the same country with him. But what seek I more examples, when we have the pattern from the primitive church that first allotted dioceses to bishops, and the liking and approbation of all provincial and general councils, that ratified and confirmed as well the partition as distinction of territories, and charged each man’s interest in every diocese to be preserved, without infringing any man’s bounds, or encroaching on any man’s rightf. The need that you pretend of having dioceses, as well for the guiding as furnishing of country parishes by the bishops and presbyteries of the cities, we easily avoid, for in every parish with the pastor we appoint lay elders, by whose counsel, as Ambrose witnesseth, all things should be done in the church; and when the former incumbent is dead, we reserve the electing of a new to the people of the same parish, to whom by God’s law it appertaimeth. And here we let you understand that you have not so good warrant for the regiment of bishops, as we have for the election of bishops and pastors by the people. The scriptures are clear with us; the fathers often and earnest; the perpetual use of the primitive church is so full with us in this behalf, that no example can be shewed to the contrary. Your bishops therefore being not elected by the people, are no true pastors in the church of God.] I know well you have no other shift to avoid the necessity of episco- pal regiment but by your lay presbyteries, and therefore you must cleave to them, or else admit the form of governing the church by bishops to be catholic and apostolic, which would gripe you to the very hearts. But how far both the word and church of God are and ever were from mentioning or acknowledging any lay elders to be imposers of hands, and governors of pastoral and ecclesiastical actions, we have already seen, and may not now regress thither again. Fain would you fasten them on Ambrose, but of all the fathers he ft [At this place, there follows, in the which is to be found in the Appendix. Latin edition, a long passage upon the Ep.] use of the words mépoikos and mapoikia, 422 THE PERPETUAL GOVERNMENT CHAP. XY. is the unfittest proctor for your lay presbyteries ; he brusheth them off as a man would thorns that hang at his heels. If you believe him not alleging the Romans’ laws against your lay elders, believe him speaking in an open council against them: < Priests ought to judge of laymen, not laymen of priests.” And condemning Palladius the heretic; “ We are ashamed,” saith Ambrose, “that he should seem to be con- demned of laymen which challengeth to be a priest. Hz 1s WORTHY TO BE CONDEMNED EVEN FOR THIS VERY POINT, that he expecteth the judgment of laymen, whereas priests ought rather to judge of laymens,.” How sufficient the bar is that you lay against our bishops and presbyters because they are not elected by the people of each place, but named by the prince, and presented by the patron, the chapter now presently following shall fully de- clare, CTABASP: EXOY To whom the election of bishops and presbyters doth rightly belong, and whether by God’s law the people must elect their pastors or no. HE want of popular elections is one of the griefs you conceive, and exceptions you take against the bishops of this realm ; which quarrel doth not so much touch the office and function of bishops, as it doth the prince’s prerogative. Did we teach it were not lawful for the people to elect their pastor, you might make some show against us; now, when we say no such thing, but you rather think the prince may not name her bishops without the consent and election of the people, you impugn not us, but directly call the prince’s fact and her laws in question. I take not advantage of man’s law, & Concil. Aquileiense in condemna- tione Palladii. [t. ii. col. g89. ‘* Am- brosius episcopus dixit, ‘Sacerdotes de laicis judicare debent, non laici de sa- cerdotibus: sed tamen quos judices pe- tas dicito.? Palladius dixit, ‘ Anditores veniant.’ Chromatius presbyter dixit, ‘Salya condemnatione sacerdotali, quin et qui Palladii sunt, etiam in pleno le- gantur.’ Palladius dixit, ‘ Non permit- tantur loqui: auditores veniant, et ex utraque parte exceptores; et responde- bunt vobis hi in concilio generali.. Am- brosius episcopus dixit, ‘ Etsi in multis impietatibus deprehensus sit, erubesci- mus tamen ut videatur, qui sacerdotium sibi vendicat, a laicis esse damnatus. Ac per hoc, quoniam et in hoc ipso damnandus est, qui laicorum expectat sententiam, cum magis de laicis sacer- dotes debeant judicare.’”] CHAP. XV. OF CHRIST’S CHURCH. 423, thereby to decline the force of your reasons or authorities, but to put you in mind, that if there were any defect in the law, it must not be ascribed to bishops, but imputed rather to the makers of the law. Howbeit, to tell you the truth, I think there will be found better reason for the making and maintaining the law, than you will be able to bring for the repealing or altering the law; for when superstition and blindness wholly possessed" the people’s hearts, as in time of popery, how could the prince have restored religion, or re- formed the church, if the people through the realm had still been suffered to choose themselves pastors after their own desires? The first occasion of the law being good and godly, what ground have you to dislike the continuance thereof ? Cyprian saith it is God’s ordinance that the people should elect their pastor, and according to the divine instruction the same is observed in the Acts of the Apostles in the choice of Matthias and of the seven deaconsi.] Those examples I have answered before. It is not written that Matthias and his fel- low were chosen by the multitude; an apostle might not be chosen by men, his calling must be immediate from God. Yea, the words of the text are, “Thou, Lord, which knowest Acts i. 24, the hearts of all men, shew which of these twain thou hast 7 chosen, to take the office of this administration and apostle- ship.” So that thence can nothing be concluded, As for the choice of the seven in the Acts of the Apostles, Epiphanius saith ; “‘ Of the seventy disciples were the seven that were set over the widows*.” ‘The council gathered under Justinian, alleging Chrysostom’s words upon that place, concludeth of them in this wise: ‘“ We therefore denounce that the foresaid seven deacons must not be taken for those that served at the mysteries, but for such as were trusted with the dispensation h Added L.: “et voluntates intime persuasissent, et plene possedissent,” i Cyprian. Epist. Ixvii. [Ed. Erasm. lib. i. ep. 4. p. 172. “Quod postea se- cundum divina magisteria observatur in Actis Apostolorum; quando de ordi- nando in locum Jude apostolo Petrus ad plebem loquitur: ‘ Surrexit,’ inquit, © Petrus in medio discentium, fuit autem turba in uno.’ Nec hoc in episcoporum tantum et sacerdotum, sed in diacono- ram ordinationibus observasse aposto- los animadvertemus, de quo et ipso in Actis eorum scriptum est, ‘ Et convoca- verunt,’ inquit, ‘illi duodecim totam plebem discipulorum, et dixerunt eis.’”’] k Epiphan. ady. Heres. lib. i. tom. i. [Par. 1622. t. i. p. 50. in Herodiani Heres. ’AmréorteiAe 5€ Kat &%AAous EBdo- phkovra Sto KnpiTTew, ekay hoo of émTa, of em) TY XnpaV TETAypEVOL. | 424 THE PERPETUAL GOVERNMENT CHAP. Xv. of the common necessities of those that were then assembled together!” Jerome, alluding to this place, calleth a deacon, “the servant of tables and widows™.” The fourth council of Carthage saith ; “The bishop alone shall lay his hands on (the head of’) a deacon,” when he is ordered ; “ because he is consecrated not to any priesthood, but unto a service.” Yourselves give the deacons no charge in the church, but the care of the poor: as persuaded that these seven received none other function at the apostles’ hands. You therefore by your own rules are excluded from taking any hold of this election. And indeed since they were not chosen to be pres- byters and dispensers of the word and sacraments, what con- sequent can you frame from their electing by the people, to force the like to be observed in presbyters and bishops ? You give them power to preach and baptize ; against you therefore the argument is good.] The primitive church gave them leave so to do in cases of necessity°, where presbyters wanted ; otherwise, neither do we, nor did they make them presbyters and ministers of the word and sacraments. Ter- tullian saith ; “ Presbyters and deacons may baptize with the bishop’s leave?.” Jerome saith, that “ presbyters and deacons in lesser and far distant towns did baptize, but not without the bishop’s license‘.” ‘“ We appoint the deacons,” saith Ge- u Concil. Carthag. IV. can. iv. [t. ii. col. 1200. “ Diaconus cum ordinatur, solus episcopus, qui eum benedicit, ma- i Concil. Quinisexti sive Trullani, can. xvi. [t. vi. col. 1150. "Em tovrois oty Knpiccouey Kal Hues, ote Tovs mpoeipnuevous Erte Siakdvous uy em) TOY Tots jvoTnptois Siakovovpevay AauBa- vecOat Kata Thy mpoepunvevdeicay bi- dackaAlay, GAAG TOUS Thy oikovoulay Tis Kowns Xpelas Tav TéTE cuvnOpoicBevav eyxepiobevtas TovTous brdapxew, ot TU- Tos Hiv Kav TovT@ yeyovacl THS Tepl Tous deomevous piravOpwrlas Te kal o7TOU- djs-] m Hieron. Evagrio. [t. ii. 329. ‘ Le- gimus in Esaia, ‘ Fatuus fatua loque- tur.’ Audio quendam in tantam eru- pisse vecordiam, ut diaconos presbyte- ris, id est, episcopis, anteferret. Nam cum apostolus perspicue doceat eosdem esse presbyteros quos episcopos, quid patitur mensarum et viduarum mini- ster, ut supra eos se tumidus efferat, ad quorum preces Christi corpus sanguis- que conficitur ?”"] num super caput illius ponat: quia non ad sacerdotium, sed ad ministerium con- secratur.”’ | © “in cases of necessity,” omitted L. Pp Tertull. de Baptismo, cap. xvii. [p. 230. “Superest ad concludendam materiolam, de observatione quoque dandi et accipiendi baptismum commo- nefacere. Dandi quidem labet jus summus sacerdos, qui est episcopus : dehinc presbyteri et diaconi; non tamen sine episcopi auctoritate, propter eccle- sie honorem ; quo salvo, pax est.”} 4 Hieron. adv. Lucifer. [t. ii. 139. “ Non quidem abnuo hance esse eccle- siarum consuetudinem, ut ad eos qui longe in minoribus urbibus per presby- teros et diaconos baptizati sunt, episco- pus ad invocationem sancti Spiritus manum impositurus excurrat.””| CHAP. XV. OF CHRIST’S CHURCH. 425 lasius, “ to keep their own measure, and to enterprise nothing against the tenor of the canons of our forefathers. Without a bishop or a presbyter let not’? a deacon ‘ presume to bap- tize, unless in their absence extreme necessity compel, which is often permitted unto lay Christians to do'.””. The church of Rome did not give them leave to baptize, but in cases of necessity, when others could not be gotten, as they did lay- men: for my part, though St. Luke in the Acts do not give them the name of deacons, and Chrysostom expressly thinketh they were made “neither presbyters nor deaconss,” whose judgment the council in Trullo followeth; yet by St. Paul’s precepts, teaching us what conditions he required in those that should be deacons, I collect their office was not only a charge to look to the poor, but also to attend the sacred assemblies and service of the church, and even a step to the ministry of the word. Ignatius saith to Heron the deacon of Antioch ; “ Do nothing without the bishops, for they are priests; thou dost but attend on the priests. They baptize, consecrate .the mysteries, impose hands to ordain and confirm; thou dost” in these things “ but minister unto them, as holy Stephen did to James and the presbyters at Jerusalemt.” And so Cy- prian : ‘“‘ The apostles, after the Lord’s ascension into heaven, appointed deacons to attend both on the church, and on their episcopal function".” Justin Martyr, an hundred years before r Gelasii episcopis per Lucaniam et Brutios et Siciliam constitutis epist. ix. cap. 7. [t. iv. col. 1190. Concil. Labb. “ Diaconos quoque propriam constitui- mus servare mensuram, nec ultra teno- rem paternis canonibus deputatum, quippiam tentare permittimus: nihil eorum penitus suo ministerio applicare, que primis ordinibus proprie decrevit antiquitas. Absque episcopo vel pres- bytero baptizare non audeant, nisi, pra- dictis fortasse officiis longius constitu- tis, necessitas extrema compellat. Quod et laicis Christianis facere plerumque conceditur.” | s Chrysost. in Acta Apost. cap. vi. Homil. 14. [t. ix. 134. ‘Ozotoy 5€ dpa akiwua elxov ovrot, Kad molay edékayTo xetpotoviay, avaryKaiov mabety. dpa Thy Tay Siakdvwy; Kal phy ToUTO ev Tats ex- KAnglais ovK eat’ GAG TOY TpETBUTE- pwv early 7 oikovouia’ Kalror ovdérw ovdels émiokotos Hv, GAN of aardaToAot povov. b0ev obte Siaxdvwv obte mpecBu- Tepwy oluat Td dvoua elvat SjAov Kal pa- vepdv. GAG Tews Eis TOUTO exELpoTOYT- Onoav. | t Ignat. ad Heronem diaconum eccle- sie Antiochenorum Epist. [Ed.Is. Vos- sius, Lond. 1680. p. 92. Mydev avev Tay emirkdmwy mpdtre, tepets ydp ciot, ov dé didkovos Tay iepéwy. excivor BarriCovow, tepoupyovat, XElpoTovovcl, xeEtpobeTovcr av b€ avtots diakoveis, ws Stépavos 6 &yios ev ‘lepoooAdvmots “laxeBy Kal Tots mpeaBuTepats. | u Cyprian. Ep. iii. Oxon. 1682. [Ed. Erasm. lib. iii. ep. 9. “ Diaconos post ascensum Domini in ceelos apostoli sibi constituerunt episcopatus sui et ecclesie ministros.’”] Numb. xx. 25. 426 THE PERPETUAL GOVERNMENT CHAP. XV. Cyprian, saith of his time; ‘‘ After (the chief) amongst us hath given thanks,” and all the people said Amen, “ those that with us are called deacons give unto every one present of the sanctified bread and wine, and carry thereof to such as are absent.” The council of Ancyra willed deacons that sacrificed unto idols in time of persecution, “to cease from all sacred service in the church, and neither to deliver the (Lord’s) bread or cup, or to speak openly to the people (in time of prayers)*.” For I interpret kupjocew, not to preach, but to command the people silence, attention and devotion, which the deacons used to do whiles the divine service was performed at the Lord’s table. Whatsoever their office was, it is certain they were not presbyters and ministers of the word and sacraments; and therefore from the election of those seven in the Acts, to make a general and precise rule for the choice of all presbyters and bishops to the world’s end, is but a strain of your forwardness; it hath neither cause nor consequent in any learning. You make small account of it, but Cyprian esteemed this to be proof sufficient to make it God’s ordinance ; you shall hear his words. ‘The people chiefly hath power to choose worthy priests, and refuse unworthy. ‘The which we see de- scended from the divine authority, that the priest should be chosen in the presence of the people under all men’s eyes, and be approved to be worthy and fit by public judgment and testimony ; as in Numbers God commandeth Moses, say- ing, ‘ Take Aaron thy brother, and Eleazar his son, and thou shalt bring them to the mount before all the assembly; and put off Aaron’s garments, and put them on Hleazar his son.’ Before all the multitude God willeth the priest to be made ; that is, he instructeth and sheweth that priests should not be ordained but with the knowledge of the people standing by ; that by the people present, the offences of the evil may be v Justin. Martyr. pro Christianis Apol. ii. ad Anton. Pium. [p. 97. Pa- ris. 1636. Evxapiothoavtos 5 Tov mpoe- oT@TOS, Kal emevpynunocavtos mayTbs TOU Aaovd, of KaAovmevor map’ Huiy SidKovol, diddacw éExdotw Tey TapdyTwY peTaAa~ Beiy ard Tod cvxapiornbevTos Uprov Kat otvov kal t6aTos, Kal Tots ov mapovow aropé€povot. | x Concil. Ancyran. can. ii. [t. i. col. 1456. Aaxdvous duolws OvoavTas, mere d€ TadTa avaTadalcayTas, Thy wey BAANV Tydy exew, Tenavoba Se advTo’s mdons Tis tepas erroupylas, Tis Te TOD UpTov }) morhpioy avaepev, 7) Knpvocey. CHAP. XV. OF CHRIST’S CHURCH. 427 detected, or the deserts of the good commended ; and that to be counted a lawful and true ordination, which is examined with the voices and judgment of all ; which afterward, accord- ing to God’s instruction, was observed in the Acts of the Apostles, when Peter spake to the people of ordaining a bishop in Judas’ place. Neither only shall we find that the apostles observed this in the ordaining of bishops and priests, but also of deacons. Which surely was therefore so diligently and warily done, the whole multitude being called together, lest any not worthy should by stealth get either the place of a priest, or to serve at the altar. Wherefore it must be duly retained and kept, as coming from the divine tradition and apostolic observation, which is used with us and (almost) in all provinces, that in rightly ordaining, the next bishops of the same province resort to the people for whom they ordain a ruler, and the bishop to be chosen in the presence of the people, which best knoweth the life of each one, and hath viewed all the manner of his conversation Y.”’ y Cyprian. Epist. lxvii. p. 171. Oxon. [lib. i. ep. 4. Ed. Erasm. “ Propter quod, plebs obsequens preceptis Domi- nicis, a peccatore preposito separare se debet, nec se ad sacrilegi sacerdotis sa- crificia miscere; quando ipsa maxime habeat potestatem vel eligendi dignos sacerdotes, vel indignos recusandi. Quod et ipsum videmus de divina auctoritate descendere, ut sacerdos plebe presente, sub omnium oculis de- ligatur, et dignus atque idoneus pub- lico judicio ac testimonio comprobetur, sicut in Numeris Dominus Moysi (Num. xx. 25.) precepit, dicens, ‘Ap- prehende Aaron fratrem tuum, et Ele- azarum filium ejus, et impones eos in montem coram omni synagoga, et exue Aaron stolam ejus, et indue Eleazarum filium ejus, et Aaron appositus morie- tur illic. Coram omni synagoga jubet Deus constitui sacerdotem, id est, in- struit et ostendit ordinationes sacerdo- tales non nisi sub populi assistentis con- scientia fieri oportere, ut plebe presente vel detegantur malorum crimina, vel bonorum merita predicantur, et sit or- dinatio justa et legitima; que omnium suffragio et judicio fuerit examinata. Quod postea secundum divina magi- steria observatur in Actis Apostolo- It is a notable rum; quando de ordinando in locum Jude apostolo Petrus ad plebem loqui- tur; ‘ Surrexit,’ inquit, ‘ Petrus in me- dio discentium; fuit autem turba in uno.’ Nec hoc in episcoporum tantum et sacerdotum, sed in diaconorum ordi- nationibus observasse apostolos animad- vertimus, de quo et ipso in Actis eorum scriptum est; ‘ Et convocarunt,’ inquit, illi duodecim totam plebem discipulo- rum, et dixerunt eis.’ Quod utique id- circo tam diligenter et caute conyocata plebe tota gerebatur, ne quis ad altaris ministerium, vel ad sacerdotalem locum indignus obreperet. Ordinari enim non- nunquam indignos non secundum Dei voluntatem, sed secundum humanam presumptionem ; et hee Deo displicere, que non veniant ex legitima et justa ordinatione, Deus ipse manifestat per Osee prophetam, dicens, ‘ Sibimetipsis constituerunt regem, et non per me.’ Propter quod, diligenter de traditione divina, et apostolica observatione ser- vandum est et tenendum quod apud nos quoque, et fere per provincias universas tenetur, ut ad ordinationes rite cele- brandas, ad eam plebem, cui przpositus ordinatur, episcopi ejusdem provincie proximi quique conveniant, et episcopus deligatur plebe presente, que singulo- Numb. xx. 25, 26. Numb. xx. 27. Numb. xx. 28, 29. 428 THE PERPETUAL GOVERNMENT CHAP. XV. place; I was loath to leave out any, though the words were somewhat long.] I would as soon have believed your report of the words, had it been true, as your repeating them; but you have done well to put the matter out of doubt, and some- what eased me by alleging them; for now I shall not need but to refer you to your own allegation. I have much mused with myself, what should lead you to make so great account of this place as you do; I could never see any such thing as you intend, either contained in the scriptures, which Cyprian bringeth, nor expressed in the reason which he giveth for this kind of choice, nor enforced in the heat of those words by which he summeth his col- lection. ‘The places of scripture say nothing for your pur- pose: Eleazar was not chosen by the people, but expressly by God, and by him alone. Yourselves, I hope, will discharge that quotation, as erroneous and mistaken’. There are no such words in the text as Cyprian citeth; there were no such deeds. God willed Moses “ to bring Aaron and Eleazar his son up into mount Hor,” (whither the people neither did nor might ascend,) and there “ to put off Aaron’s garments,” and “to put them on Eleazar his son.” And “they (three) went up into the mount Hor, in the sight of the congregation (standing beneath) ;” and only two, “ Moses and Eleazar (Aaron dying in the top of the mount) came down from the mount.” Whereby “ all the congregation saw that Aaron was dead; and they wept for him thirty days.” The congrega- tion did not intermeddle by word or deed with this election ; Eleazar, as the eldest son, was called for by God to succeed in his father’s place. Out of this you may gather that God advanced the eldest son to have his father’s office; not that the people elected him: it was not in their power to appoint who should stand before the ark to minister unto the Lord. The choice of Matthias helpeth you as much as the appa- relling of Eleazar did. I have often said, you may remember it, the people had no power to choose an apostle, no more than they had to choose Eleazar. He must have his calling rum vitam plenissime novit, et unius- z Thus L.: “ut errore, si non falsi- cujusque actum de ejus conversatione tate respersam, missam facietis.” perspexit.”’] CHAP. XV. OF CHRIST’S CHURCH. 429 from God, and not from men; and so Matthias had. The faithful did all acknowledge that he was the party whom God had chosen to take Judas’ place; they did not elect him. ‘The words of St. Luke are manifest ; “ Thou, Lord, shew whether Acts i. 24, of these twain thou hast chosen to take the room of this** apostleship.” To the choice of the seven I have oftentimes spoken*; I shall not need to distrust your memory. You have not forgotten the apostle’s words to the people ; “ It is Acts vi. 2. not meet that we should leave the word of God to serve the tables.” They meant not the Lord’s table; the care thereof the apostles did not transfer from themselves to any others ; but because the Grecians murmured that their “ widows were neglected in the daily ministering,” that care the twelve com- mitted to such as the people would like and elect. What can be urged out of these scriptures, let those that be wise judge ; my capacity is so slender, that I see utterly nothing evincible by these examples. Neither doth Cyprian stretch the places to give the people by God’s law the election of their bishops; he saw the prece- dents would enable no such consequent; he urgeth by scrip- ture the people’s presence to this end, that their testimony should be had touching the life and behaviour of the party that shall be chosen, lest an unworthy and wicked person should secretly steal to the office and function of a bishop. He saith it cometh from divine authority, “that a priest should be chosen in the presence of the people: and that * ordinations ought not to be made but with the knowledge of the people standing by.” Now why the people should be present he noteth in these words; “ that as well the merits of the good might be acknowledged, as the faults of the lewd discovered,” by the presence of the people, “ which knoweth each man’s life most exactly, and hath tried his behaviour by his conversation®.” ‘Though Cyprian’s proofs do not conclude the people’s presence by God’s law to be required in the choice of bishops, yet Cyprian’s meaning is very good, and a Thus L.: “ sermo mihi frequentior ¢ Cyprian. Epist. Ixvii. p. 171. Oxon. quam vellem.” {lib. i. ep. 4. Vide totum locum supra b Thus L.: “quibus plus est ingenii p. 427. not. y.] et intelligentie :” 430 THE PERPETUAL GOVERNMENT CHAP, xv. agreeth both with the order of the primitive church, and with St. Paul’s proviso, that a bishop “ must be well reported of, even of them that are without ;” as also that he must be “ no follower of wine, no fighter, no brawler, no filthy gainer, no desirer of money, but ruling his house honestly, and having his children in obedience ;”’ in effect, one whose life and con- versation the whole church commended, and the adversary could not challenge. Notwithstanding, you may not hence collect that the principal and essential right of electing by God’s law consisteth in the people’s voices; you nor no man living can deduce any such thing out of the scriptures. The apostle that we read used no such form of elections, as in the seventh chapter before I was occasioned more at large to shew. And since we have neither precept nor example of the apostles for the people to choose their bishops, I think you will hardly make any demonstration for your popular elections by the scriptures. We have places enow in the New Testament, but that you elevate and elude them; and besides, we have the general and full consent and use of the primitive church to justify our interpretation of those places to be agreeable to the truth of the word: but sometimes you do allege and esteem the uni- versal custom of the church and exposition of the fathers, when they make for you; and sometimes when they please you not, you reject them as fast.] Do us no wrong; we refuse nothing that the ancient and primitive church of Christ uni- versally observed and practised as expressed or intended in the scriptures. It is your manner, it is not ours, to think no churches, councils, nor fathers ever understood the necessary points of doctrine and discipline mentioned in the word be- fore yourselves. If the whole church of Christ made any such conclusion out of the scriptures for the popular election of bishops as you do, we will presently receive it; if not, stay your vaunts till you bring their warrants, and by that time your heat will be well delayed: you shew one that after his manner is eloquent and vehement for that he taketh in hand ; but his proofs are weak, if not mistaken ; his purpose is, to have the people’s presence and testimony to witness their lives that shall be chosen; his confession is, that this was not CHAP. Xv. OF CHRIST’S CHURCH. 431 general; though in favour of his cause he saith, “It is so observed with us, and (almost) in all provinces 4.” The whole church afterward kept that order in electing their bishops.] What course they kept, we shall quickly find ; all the question will be, whether they required the people’s voices as necessary by God’s commandment, which may not be broken, neither for prelates nor princes ; or whether they used that kind of election as an order in Christian assemblies fittest to preserve the peace of the church, and to maintain the good liking of the people towards their pastors. It shall therefore be best, first to consider, where the Holy Ghost layeth the burden and charge of these elections ; then, what freedom the wisdom of God leaveth to the multitude or ma- gistrates of each city and country. These things well marked, will deliver us from wandering and erring, as touching God’s ordinance. The apostle writing to Timothy and Titus, first describeth what manner of men must be admitted to the office of a bishop; and then assureth the ordainers, that if they lay hands on any other than on such, they communicate with the sins of as many as they advance unfit for that place. “ Lay: Tim. v. hands hastily on no man; neither be partaker of other men’s *” sins; keep thyself pure.” ‘Let the bishops hear,” saith Je- rome, “ that have power to appoint presbyters in every city, with what condition the order of ecclesiastical constitution is tied ; neither let them think they are the apostle’s words, but Christ’s. Whereby it is evident, that they which contemning the apostle’s precept, give any man an ecclesiastical degree for favour, not for desert, do against Christ®.” Chrysostom: ** Paul meaning to intreat of a bishop’s office, sheweth what manner of man in all things a bishop must be, not giving it as a warning to Timothy, but speaking unto all, and by him d [** Apud nos, et fere per provincias universas tenetur.”’] e Hieron. in Epist. ad Titum, cap. i. [t. ix. 245. “ Audiant episcopi qui ha- bent constituendi presbyteros per urbes singulas potestatem, sub quali lege ec- clesiastice constitutionis ordo teneatur : nec putent apostoli verba esse, sed Christi qui ad discipulos ait, Qui vos spernit, me spernit: qui autem me spernit, spernit eum qui me misit: sic et, Qui vos audit, me audit: qui autem me audit, audit eum qui me misit. Ex quo manifestum est eos qui apostoli lege contempta, ecclesiasticum gradum non merito voluerint alicui deferre, sed gra- tia, contra Christum facere.”] 432 THE PERPETUAL GOVERNMENT CHAP. XV. directing allf.” And again upon those words; “I charge thee before God and Jesus Christ, and the elect angels, that thou keep these precepts—Lay hands hastily on no man ;” he saith: “ Paul terrifieth Timothy, and having so done, he mentioneth that which is most needful, and chiefly holdeth the church together, even ordination. ‘ Lay hands hastily on no man, neither communicate with other men’s sins.” What is hastily? not upon the first trial, not upon the second, not upon the third, but oftentimes examining, and exactly sifting the party. The case is dangerous: thou shalt bear the punishments of his sins, who art the occasion of them; for remitting the former offences out of time, thou shalt answer for those that are after committed, as being the cause of them ; and likewise for those that are past, as not letting him alone to lament and repent them’.”” And Ambrose; “ (Paul) chargeth Timothy before God the Father, and Christ his Son, and the elect angels. Under this charge he commandeth those things to be kept which pertain to ordination in the church, lest easily any man should get an ecclesiastical dignity ; but inquisition be first had of his life and manners, that a meet and approved minister or priest may be appointed ; neither any to be ordained whose faults deserve suspicion, lest the ordainer be defiled with his sins and offences ; for he sinneth, which ordaineth, and trieth not*.” f Chrysost. in 1 Ep. ad Tim. cap. iii. Homil. x. [t. xii. 463. MeAA@y karievat eis Toy Tep) THs emicKoT 7s Adyor, delkvu- ot Kabamat drotoy civa: xph Toy emicko- mov, ovk ev Taker THS mpds TiudBeov avTd Tapaverews Toa, GAN ws Tao diade- youevos, kal 8’ éxelvou maytas pubul- Cov.] g Chrysost. in r Ep. ad Tim. cap. v. Homil. xvi. [t. xii. 516. @oBe? roy Ti- udbeoy. cita TovTO cindy, 0 TayTwY Ud- Aorta Kupitatoy wy, emiryaye, Kal d uadioTa cuvexe Thy exKAnciay, To Tay XEpoToviay. xElpas yap, Pyct, Taxéews pndert emrider, wndt Kowaver auaptias GAAotplais. Ti ert: Taxéws 3 uy ek Tp- Ts Soxiaclas, unde Sevtépas, unde Tpl- TNS, GAA TOAAGKIS TEpiTKEVauevos Kal &xpiB@s ekerdcas. Ov yap axlyduvoy 7d Tpayua TOY yap juapTnucvwy exelvp Kal ov dikny bpetes 6 Thy apxhy mapa- axav Kal Tay mapeAOoveGy apmapTi@y (Ecumenius, kal TOV ‘yevnoopevwr' aels yap Tas mpétas akalpws, tmevOuvos ton kal Tov éecouevwy, ToiTwy pev ws aitios dy at TovtTov em Thy apxiv ayayav, Tay TE TapeBovt@v, WS OvK apels ad’Tas mevO7- oa, ovTe ey Karaviéer yeveo Oa. | 4 Ambros. in Ep. ad Tim. i. cap. 5. [t. v. 408.] ‘ Contestationem deponit apud Deum Patrem, et Christum Fi- lium ejus, et electos angelos, quos Do- minus in evangelio sanctos appellat. Hi ergo electi sunt, quia sunt alii re- probi qui non sunt Dei angeli, sed dia- boli, assentientes apostasie ejus. Sub testatione ergo ea que ad ordinationem ecclesie mandat custodiri, precipit nihil fieri sine prajudicio, ne facile aliquis accipiat ecclesiasticam dignitatem, nisi prius de vita ejus et moribus fuerit dis- putatum, ut dignus approbatus minister aut sacerdos constituatur, ut non postea si reprehensibilis videatur, pceniteat forte CHAP. XV. OF CHRIST'S CHURCH. 433 where Paul saith to Timothy, “I prayed thee to stay at Ephe- sus,” addeth; “there had Paul ordained him a_ bishop'.” ««< Tet no man despise thy youth;’ for a bishop must speak with authority*.” “ He giveth precepts not to Timothy alone, but to every bishop!.”” And upon these words, ‘‘ Lay hands hastily on no man ;” “Paul treateth of ordinations, for he wrote to a bishop™.” And so writing on the Epistle to Titus, he saith ; ‘‘ Paul left Titus to make bishops in every city, having first made him a bishop™™.” Primasius likewise: “ ‘Timothy was a bishop, and Paul’s disciple ; to him by writing he giveth authority to correct all ecclesiastical discipline, and to ordain bishops and deacons™:” and again; “ Be not partaker of another man’s sins.” Paul saith; “ It is a communion with another man’s sins, when one is ordained and not examined. As therefore in ordaining evil men, he is partaker of their sins which ordaineth such; so in the ordaining of the holy, he is partaker of their righteousness which did make choice of so good men®.” ‘The peril of ordaining bishops and _pres- byters by Paul’s own confession, heth inevitably on such as impose hands; and therefore by God’s law they must have power to examine who be fit, and liberty to refuse those that be unfit. For as without them there can be none ordained ; so if rashly or corruptly they lay hands on any, they be par- takers of their sins. Further, with elections the principem populi non ad liquidum pra- judicasse quid mereretur, quem impro- babiliter ordinavit: nec illum cujus pec- cata ad suspicionem veniunt, ordinan- dum, ne commaculetur ordinator vitiis et delictis ejus. Si ergo omnino latentia sunt delicta, immunis erit rector, quia conscientia ejus libera est. Suspicio enim trepidum facit. Peccat enim si non probat et sic ordinat.”’] i (cumenii in 1 Epist. ad Tim. cap. i. Comment. [t. ii. 210. “Evtaiéa dt aitdy emlcKxomoy exexXetpoToVHKet. | k Idem in ejusd. Epist. cap. iv. [t. ii. 233. Met yap kal avOevtixwtepoy Siadre- yerOa Thy exloKoroy. | 1 Idem in ejusd. Epist. cap. v. [t. ii. 235. Ov Timobem 5 pdvw, GAAG Kal ravr) émokdmrp mapaivet. | m Jdem in ejusd. Epist. cap. v. [t. ii. 242. Kal wep) xeporovia@y diadapBave. BILSON. scriptures do not meddle, save emiskdTy yap eypace. | mm JTdem in Epist. ad Titum, cap. i. [t. ii. 289. Todroy yap emt 7d Kara méAW KaTaoTioa emoKdmovs KaTéAcL- mev, emlakoTov TpdTepoy Tohoas. | » Primasii Epist. 1. Pauli ad Timoth. Argument. [Bibliothec. Maxim. Vet. Pat. Lugduni. 1677. t. x. p. 236. “ Ti- motheus episcopus fuit, discipulus Pauli: huic per literas authoritatem dat corri- gendi omnem ecclesiasticam disciplinam, et episcopos et diaconos instruendi.”’] 0 Ibid. p. 240. “ * Neque communica- veris,’ inquit, ‘ peccatis alienis.’ Sicut ergo in ordinationibus malorum, parti- ceps est peccatorum qui tales consti- tuit; sic, in ordinatione sanctorum par- ticeps est eorum justitie qui bonos ele- git. Neque communicaveris peccatis ali- enis, communicari dicit peccatis ejus qui non probatus ordinatur.”’} rf 434 THE PERPETUAI GOVERNMENT CHAP. XV. that Timothy (as the fathers affirm by occasion of Paul’s words) was chosen bishop by prophecy ; that is, by the direc- tion and appointment of the Holy Ghost, and not by voices. (Ecumenius: “ By the commandment (or appointment) of the Spirit were bishops (at first) made, and not at random?.” So Theodoret: “ Thou undertookest this order by divine revela- tion9.” Chrysostom: ‘ Paul to stir up (Timothy) putteth him in mind who chose him, and who ordained him; as if he had said: Thou was chosen of God; he himself put thee im trust; thou wast not made by men’s voices’.” And Theophylact: « Anciently by the oracles and appointment of the prophets, that is, by the Holy Ghost, priests were straightway ordained. So was Timothy chosen to be a priest’.””. Ambrose saith ; «Timothy was predestinated when he was taken by the apostle, to this end that he should be ordained, as judged worthy to be a bishop*.” This kind of election, I take, was usual in the apostles’ times; the Spirit of God directing them on whom they should lay their hands; other election of pastors and teachers, I read none specified in the sacred writings. Popu- lar election of bishops I find afterward practised in the primi- tive church, but not mentioned in the scriptures ; and there- fore well may the people’s interest stand upon the grounds of reason and nature, and be derived from the rules of Christian equity and society; but God’s law doth not meddle with any such matter, nor determine more than I have told you; which is, that such bishops as ordain them shall answer for them with the peril of their own souls, if they do not carefully look » cumenii in 1 Ep. ad Tim. cap. iv. Comment. [t. il. 234. Tvevparos yap mpoctate eylvovto oi émickomot, Kal ov xv5nv.] qa Theodoreti in Epist. 1. ad Tim. cap. i. (Hale, 1771. t. iii. p. 645. Ov yap avOpwrivns, pnol, tetTUxXnKas KAT- ews, GAAA kaTa Beiay amoKaAuw Thy xetporoviay edetw. } r Chrysost. in 1 Tim. cap. i. Homil. v. [t. xii. 434. My aueda tov év col xaploparos. diaxotas Tolvuy avrby, Kal vhpew mapackeva(wy Kal eyprryopevat, GvapupynoKe: TOU EAo“evou Kal xELpoTO- vhoaytos, @s ay ei édeyer 6 Oeds ce éfeAekato, avtés cor everiotevcer, ovK avOpwrlyy yéyovas Wide: wh SBplons, pnde Katacxuvns TOU Ocov THy Vigor. | s Theophylacti in 1 Ep. ad Tim. cap. i. Comment. [Lond. 1636. t. ii. 751. Aw Td wadradby ams mpopnrelas éyivovto of tepeis, TouTéoTw, amd Tvev- patos ayiov. mpopnrela yap nal 7d 7a mapdvTa Aeyew. Ottw wal 6 Tiydbeos TpeOn emi THe icpwovvny.| t Ambros. in Epist. ad Tim. 1. cap. i. Comment. [t. v. 400. “‘ Predestinatus est enim, quando ad hoe ab apostolo assumptus est, ut ordinaretur dignus judicatus fnturus episcopus, ut impleret militiam evangelicam in fide et pura conscieutia.”’} CHAP. XV. OF CHRIST’S CHURCH. 435 into the ability and integrity of all that they authorize with imposition of hands to guide or teach the flock of Christ. When I say the people cannot challenge by God’s law the right to choose their bishop, I mean, no such thing is ex- pressed and commanded in the scriptures ; excluding thereby the false conceits of some fanatical spirits in our days, which affirm our bishops and teachers to be no true pastors, because they are not chosen by the particular voices and personal suf- frages of the people; and by consequent, our sacraments to be no sacraments, and church no church; and so this whole realm to be drowned in confusion without assurance of salva- tion; whose madness is rather to be chastised by the magi- strate, than to be refuted by doctrine; the authors being void not only of learning, which they despise, but of reason to weigh what is said against them. Otherwise, I acknowledge each church and people (that have not by law, custom, or consent restrained themselves) stand free by God’s law to admit, maintain, and obey no man as their pastor without their liking, and so the people’s election by themselves or their rulers dependeth on the very first principles of human fellowships and assemblies: for which cause, though bishops by God’s law have power to examine and ordain, before any may be placed to take charge of souls; yet have they no power to impose a pastor on any church against their wills, nor to force them to yield him obedience or maintenance without their liking. How far authority, custom, and consent may prejudice and overrule this liberty, which God’s law leaveth undiminished, shall anon be handled, when once we see what order the primitive church observed in her elections of bishops and presbyters. The churches of Christ had anciently two ways to be pro- vided of bishops and presbyters: the one, election; the other, postulation. When the bishop of any city died, whose church had store of clergymen to succeed, ‘‘ the bishops of the same province that were nearest to the place",” by conference « Cyprian. Epist. Ixvii. p. 172. [Ed. tenendum quod apud nos quoque, et Erasm. lib. i. epist. iv. ‘‘ Propter quod fere per provincias universas tenetur, diligenter de traditione divina et apo- ut ad ordinationes rite celebrandas, ad stolica observatione servandum est et eam plebem, cui prepositus ordinatur, F f 2 436 THE PERPETUAL GOVERNMENT CHAP. XV. amongst themselves appointed a day to resort thither, and advertised both people and presbyters thereof. At which time the clergy and laity assembling in the church, so many bishops as conveniently might, (but under three they could do nothing,) came thither; and there heard both whom the clergy named, and whom the city liked. If all, or the most of every sort agreed, the party was pronounced chosen, and another day prefixed to ordain him, the bishops proposing his name, and the time on the church doors, and requiring every man that could or would object any thing against him, to be then and there ready with his proofs and witnesses. At their next repair, the bishops that came to give imposition of hands, heard advised y what each man could charge him with; and if in their consciences the elect proved to be such as the apostle prescribed, they ordained him in the eyes of all men pastor of that church, and burdened him with the due obser- vation of God’s and man’s laws. If they found any just impe- diment, they rejected him as unfit, and proceeded to the like election of some other, on whom both presbyters and citizens could accord. Alexander Severus, the Roman emperor, did commend and imitate the Christians’ manner in trying and examining their presbyters and bishops. ‘‘ When he would send,” saith Lampridius, “any rulers to the provinces, or make governors, he proposed their names, exhorting the people, that if any could object any crime, they should make just proof; and used to say it were a shame not to do that in the rulers of the provinces, which the Christians did in pro- claiming their priests that were to be ordained*.” When the cities had not store of clergymen, or not such as they liked, they were forced to seek a bishop from another church; and then did they go to the bishop of the chief or episcopi ejusdem provincia proximi qui- que conveniant, et episcopus deligatur, plebe presente, que singulorum vitam plenissime novit, et uniuscujusque actum de ejus conversatione — per- spexit.”’] x /Blii Lampridii Alexander Severus. Paris. 1544. p. 274. ‘¢ Et quia de pub- licanis dispositionibus mentio contigit, ubi aliquos voluisset vel rectores pro- vinciis dare, vel prepositos facere, vel procuratores, id est, rationales, ordi- nare, nomina eorum proponebat, hor- tans populum ut si quis quid haberet criminis, probaret manifestis rebus: si non probasset, subiret pcenam capitis. Dicebatque grave esse cum id Christiani et Judi facerent in predicandis sacer- dotibus qui ordinandi sunt, non fieri in provinciarum rectoribus quibus et for- tune hominum committerentur et ca- pita.”’] 437 CHAP. XV. OF CHRISYT’S CHURCH. mother city in the same province, and of him desired to have such a man for their bishop; or else some other, whom the metropolitan, that is, the bishop of the mother church or city, should think fit for them. This was called postulation. Upon their request, the metropolitan, conferring with the bishop whose presbyter was desired, and calling unto him at the least two other bishops, tried and examined the party liked, after the same manner that others were, and then ordained him; or if he were rejected, some other likewise tried, and approved to be ruler of the church that wanted a pastor. And as to keep the people from faction, and the presbyters from ambition, the bishops of the same province were ap- pointed to be present at the choice, and to see the election go forward in Christian and decent manner, without corruption, canvass, or tumult: so to restrain the bishops that they should not disorder the action for hatred or favour of any side, the whole order of their proceeding was to be intimated to the metropolitan before they imposed hands ; and if any just com- plaint were made of their partiality, the metropolitan had power to stay them from going forward, and with a greater number of bishops to discuss, and upon cause to reverse the election. The council of Nice willeth “a bishop” to be “ made by all the bishops of the same province,” and “if any diffi- culty suffer not all to assemble,” yet at least ‘three to meet,” and “the rest by letters to give their consent” before the party be ordained. Yea, they made it a clear case, that ‘if any were ordained without the knowledge of the metropo- litan, he should be no bishop ;” as also that if any diversity of judgments grew amongst the bishops, ‘the voices of the most part should prevail z.” For the making of presbyters, there did not assemble so many bishops, since one was sufficient to lay hands on them, y Concil. Niceni, can. iv. [t. ii. col. 29. “Emtokomov mpoonhket udAiora bev brd mdytwv Tov ev TH emapxia Kabl- aracboa. ei 5& Svoxepes ely TL ToLOdTO, A 51a karerelyouoay avaynny, I dia wh kos 6000, e& amavTos Tpets em) Td adTd cuvaryouevous suptnpwy ywouevwv Kai TaY amdyTwY, Kal cuvTBeLevwy 51d -ypap- udrwv, Tore Thy XEtpoToviay ToLeic Aan. | z Ibid. can. vi. [col. 32. Ka6daAou dé mpodnaoy exeivo, STi cltis xwpls yvouns TOU unTpomoAlTou YyevoiTo emiackoTos, TOY TOLOUTOV 7] MEyGAN GUVOdOS Hpice jd) Deiv elvat erickorov. “Edy wevto: TH Kowh mdvTwyv Whpw evrASyp oven, kad Kara kavéva exkAnoiaotinoy, dt0 2 Tpeis BV oixelay pidoverkiay avTiA€ywou, KpaTetTw n TOV TAELOVaN Widos. | 138 THE PERPETUAL GOVERNMENT CHAP. XV. howbeit the same order was observed in trying and examining presbyters that I mentioned before in bishops; and the pub- lic testimony of the people touching their conversation was not omitted, except the bishops were so assured of their good behaviour, that they would take it upon the burden of their «* Let no man be made a clergyman,” saith the third council of Carthage, ‘“‘ unless he be allowed by the exa- mination of the bishops, or by the testimony of the people*.” And likewise; “The bishop must not ordain clerks without the counsel of his clergy, and have also the assent and testi- mony of the citizens».” The people might not elect presby- ters; the council of Laodicea did utterly prohibit it; “ The multitude must not make choicé of such as shall be called to be priests®:” (for ieparetov is either the place where they sat, or the office which they bare:) yet might they present such as they took to be meet men for that place to the bishop, and pray him to examine and allow them according to his dis- cretion ; yea, they were desired by the bishop to find out such amongst themselves, as they supposed for learning and life to be fit for that calling, though unknown as yet to the bishop, and to offer them, that he with the help of his clergy might try them whether they were answerable to the canons of the church, and worthy that function. So was St. Austind violently caught by the people, when Valerius exhorted them to look out of themselves some meet men to be dedicated to own souls. a Concil. Carthagin. III. can. xxii. [t. ii. col. 1170. ‘Ut nullus ordinetur clericus, nisi probatus vel episcoporum examine, vel populi testimonio.” b Concil. Carthagin. IV. can. xxii. [t. ii. col. 120t. ‘Ut episcopus sine consilio clericorum suorum, clericos non ordinet, ita ut civiurn couniventiam et testimonium querat.” | ¢ Concil. Laod. can. xiii. [t.i. col. 1497. M) Tots dxAos émitpemew Tas exAoyas ToteioOar Tay wcdAdvT@y Kabl- orac@at cis iepartetov. | 4 Posidonius de Vita Augustini in August. op. cap. iv. [t. i. col. 827. “Hodem itaque tempore in ecclesia Hipponensi catholica, Valerius sanc- tus episcopatum gerebat. Qnui cum flagitante ecclesiastica necessitate, de providendo et ordinando presbytero ci- vitatis plebem Dei alloqueretur et ex- hortaretur, jam scientes catholici sancti Augustini propositum et doctrinam, manu injecta, quoniam et idem in po- pulo securus et ignarus guid futurum esset astabat. Solebat autem laicus, ut nobis dicebat, ab eis tantum ecclesiis que non haberent episcopos suam ab- stinere presentiam. Eum ergo tenu- erunt, et ut in talibus consuetum est, episcopo ordinandum intulerunt, omni- bus id uno consensu et desiderio fieri perficique petentibus, magnoque studio et clamore flagitantibus, ubertim eo flente.”’} Augustini Epist. exlviii. [t. ii. col. 686. “Et hine erant lachryme ille, quas me fundare in civitate ordinationis mez tempore nonnulli fratres animad- verterunt.” | CHAP, XV. OF CHRIST’S CHURCH. 439 the service of God, and brought to the bishop to be or- dained. ‘The like® violence was offered to many by the people, as Austin confesseth. Jerome toucheth this order of presenting by the people, when he saith to Rusticus, “When thou comest to perfect years, and either the people or the bishop of the city choose thee into the clergy *’—there- by noting that in cities some were assumed by the bishop ; some offered by the people as meet men to be taken into the number of clergymen. In country parishes when they wanted, they desired a presbyter or deacon of the bishop in whose diocese they were ; and he according to their necessities did furnish them out of his own presbytery, or out of the store of some other church in his diocese; and if he were not able to do it, they repaired to the metropolitan, who did furnish them out of the whole province. “ It happeneth often,” saith Aurelius, bishop of Carthage, in the council of Africa, “that churches which want deacons, presbyters, or bishops, ask them of me; and I, mindful of the canons, send to the bishop under whom he is, and acquaint him that his clerk is desired of this or that church: and hitherto they have not withstood ; but lest here- after it fall out that they deny me requiring this of them, if I demand any such thing of one of my fellow bishops with two or three of vour place joining with me, and he be irreli- gious (and not regard me), your charity must determine what I shall do; for you know that I sustain the care of many churches and ordinationss.” They answer; “ This seat hath e Augustini de adulterinis conjugiis ad Pollentium, lib. ii. cap. 2. [This seems to be a false reference: as the subject treated of in the place referred to is of a wholly different nature. Ep. ] f Hieronymus ad Rusticum Mona- chum de vivendi forma. [t.i. 47. “Cum ad perfectam etatem veneris, si tamen sita comes fuerit, et te vel populus, vel pontifex civitatis, in clerum eligerit, agito quo clerici sunt, et inter ipsos sectare meliores, quia in omni condi- tione et gradu, optimis mixta sunt pes- sima.”’] & Ecclesie Africane, can. lv. [t. ii. col. 1077. Avphdtos emickoros elrey" Tov Adyov yov moocdétacbe adeApot" auveBn ToAAdKis aitnOjval we amd ex- KAnoiaotiK@y évdecouevay Siakdvwv 7) mpecButépwy 7) emokdrwv Kal duws euvnuevos Tay dpicbeyvtwy, TovTOLS Er- oun, ote cuvedbeiy we TH emiokdrm avTov Tod (nToupevov KAnpiKod, Kal Tad- Ta avTg@ eupavicat, bre KAnpiKdy avTod aitovvtat of THs olacdhmote exKAnotas. "150 oty em tod mapdvTos ovK ayTiAE- youot. Sia Se TH phiTe meTa TadTA ou_- Bava, TovT early evayTiwOjvai “or Tovs ey TOUTY TE mMpayuati Tap’ €uo0d aitoume= vous’ eémeiby oldate moAAGY eKKANTI@Y kal xelpotoviay ppoyTiia we Baord ew, @TWidhToTe TAY TUVLEpewy TUVEABW METe dto 7) tTpiay paptipwy Tis TmeTépas ovyKAnpdacews, eav axaboolwros ebpebeln 440 THE PERPETUAL GOVERNMENT CHAP. XV. had always liberty whence soever to ordain a bishop that was desired of him, at the instance of any church. One bishop may ordain many presbyters, but a presbyter meet for a bishopric is hardly found.” Three at least were requisite to impose hands on a bishop; but any one bishop might ordain presbyters, as the ancient canons of the church import; ‘+ Let a bishop be ordained by two or three bishops; but a presbyter, deacon, and the rest of the clergy, by one bishop‘.” The primitive manner of electing bishops we see ; wherein I observe: first, that the bishops who were to impose hands, had their warrant by God’s law to reject the party chosen, if they found him unfit either for learning or manners; the 1Timy.2:.words of St. Paul are clear to that purpose; “ Lay hands hastily on no man, neither communicate with another man’s sins.”” Next, the whole church was to join in the naming and liking of their pastor before he was accounted to- be chosen. The nomination, as some say, belonged to the cler fo) ’ the rest had the approbation, so that neither could the clergy prevail without the people’s, nor the people’s desires take place without the consent of the clergy. Leo distinguisheth the clergy from the people, in that the clergy did elect and sub- scribe ; that is, deliver their election in writing; the people he divideth into three degrees, and every one of them had an interest in the liking and accepting of their bishop: ‘“ The desires of the citizens should be expected, the testimony of the people, the judgment of the honourable should be had, and the election of the clergy; which things use to be kept in ordering of priests (or bishops) of all that know the rules of our fathers *.” dikaudy oT Kpivar THY HueTepay wyarny, Tt det Toijoal, eye yap, ws tore adedPol, KaTa cvyYXepnow Ocav, TOAA@Y EKKAN- aiav povtldos ayvtéxouat. Noupndios émloxomos elmev’ cel Srfptey 4 avdevtia aity Te Opdvp Ttoitw, tva dOev HAGE, Kal mept olovdhimote mpoetpdmn dvduaTtos kata Thy emiOuulay Exdorns exkAnolas exepotovndn emickotov.......-..... AvpnaAwos éerlokomes elme’ Kata ovyxa- pnow Ocov divarat 6 cis ewmiakomos ToA- Aovs xepaToveiy mpecBuTépous’ mpecBu- Tepos 5 mpos emickonyy emithdetas dv- TXEPAS EvpicKETart. | And again: ‘«* Let the subscription of the * Canon. Apostol. in Concil. [t. i. col. 25.can.i. “Erioxoros xetpotovela Ow bmd emiokdrwy Svo 7) Tpiav. Ibid. can, ii. TMpeoBitepos td evds emiskdmou XeElpotoveladw, kal Sidkovos, a) of Aouro) KAnpikol. | k Leon. Magn, Epist. bxxxix. vulg. ed. [Ep. x. p. 431. nove ed. ‘“ Ex- pectarentur vota civium, testimonia po- pulorum, quereretur honoratorum arbi- trium, electio clericorum, que in sacer- dotum solent ordinationibus ab iis qui norunt patrum regulas custodiri.” | CHAP. XV. OF CHRIST’S CHURCH. 441 clergy be continued, the testimony of the honourable, the consent of the order and people. He that shall oversee all, let him be chosen of all!.” The wisdom of God’s church in taking the consent of the people in the election of their bishops, I cannot but commend ; I find so great and good effects of it in the church stories. For thence it came to pass, that the people, when their de- sires were accomplished, did quiErLy RECEIVE, WILLINGLY MAIN- TAIN, DILIGENTLY HEAR, and HEARTILY LOVE their pastors; yea, venture their whole estates and hazard their lives, rather than their pastors should miscarry; as may be seen by the zeal of the people of Alexandria for Athanasius™ and Peter", of Cesarea for Basil°, of Constantinople for Paul and Chryso- stomP, and of sundry other places for their bishops. And could the people as well have tempered their grief, when their affections were overruled, as they shewed their love 4, when their expectation was satisfied ; their interest in elect- ing their bishop had been better regarded, and longer con- tinued: but experience of their factions, schisms, tumults, uproars, murders and what not, if they might not have their 1 Ibidem. [‘‘Teneatur subscriptio cle- ricorum, honoratorum testimonium, or- dinis consensus et plebis: qui prafutu- rus est omnibus, ab omnibus eligatur.”’} ™ Sozom. Hist. Eccl. lib. vi. cap. 12. [p- 653. Suvedd@dy de 7d mARV0S TOY Xpicriavay eChrovy thy trapxov, arme- piokemtws uh amedavyew Toy emloKoToy ee Arete *Avteixoy be buws Kal BidCecOau ov auvexdpovr. | " Socrat. Hist. Eccl. lib. iv. cap. 37. [p- 254. "Ava0apphoas obv 5 Aabs, Tov bev Aoviioy ekeAabvovaw" avTeodyouot 5€ roy Térpoyr. | © Gregor. Nazianz. in laudem Basil. Orat. xx. [Lutet. Par. 1609. p. 371. In Mortem Basilii. “Exeito wev 6 avip 7a TeAcUTAIa TYEwWY, Kal Tapa TIS byw Xopoctacias emintovmevos, mpos hy ek mAclovos €BAewev. “Exeito de mept avTby nasa 7 mAs, Thy (yulay ob péporTes, kal Tis exdnulas ws Tupavyldos KataBowy- Tes Kal THs Wuxis AapBavduevo, ds KabeKTis Kal BracOjvat Svvapevns 7) xep- atv, } Sehocow. | P Socrat. Hist. Eccl. lib. ii. cap. 13. [p. 90. "HAGe 5& ra yivdpeva cis aKods Kwvotavrtov Tov BactAews, kata Thy “Av- Tidxeav SiarpiBovtos. “EvtéAAeTat ody ‘Eppoyevet TG otpatnAdtn em) 74 Opdkia meuTouevy wepn, 6000 meplepyov Toijoat, kal ekwOjoat THS exKAnoias Tov TlavAov" bs KatadaBav thy Kwvotaytiov méAw, bAnv Bietdpake, BiaCduevos exBareiv Tov emiokoTov’ oTdo.s yap evOvs ex Tov dh- fuov TapnkoAovdel, Kal ETommor hoay auv- véobat as be eméxerto 6 ‘Epuoyerns did OTpAaTiWTiKhsS Xepds ameAdoat Toy Tlav- Aov, TapokuvOev TéTE TH TATOVOS, ofa ev Tots ToLOUTOLS PirEt ylved Oat, GAoywTéepas €moteito Kat’ avTov Tas dpuds* Kal eu- mimpnot wey avTod Thy oiklay: avrdy de aUpavres, ameKTeway. | Kjusd. lib. vi. cap. 16. [p. 323. ‘O d¢ Aabs apdpnta eoraciacev"...... Taita AexOevra, pirovetkdtepov emote: Td TAA- Qos’ bid Thy avakAnow taxelay 6 Bact- Aebs emolnoe yeveoOa...... TlapeAkov- Tos 5€ avTov Ka) uh BovAomevou eis THY moAwW emavedbel, nyavakte: TO ANOS, kal 7 Tdxos BAdopnua Kata TaY Kpa- TovvTwy nplecav phuata’ did Kal avay- any eréOnkay Th emavddw avTov. | 4 Thus L.: ‘* Ac omnes animi vires et charitates profundebat,” 442 THE PERPETUAL GOVERNMENT CHAP. XV. wills, caused both ancient fathers and councils to mislike that the people bare so great a sway in these elections, and forced Christian princes, if not wholly to exclude them, yet greatly to abridge them. Nazianzen, reporting the choice of Eusebius to the bi- shopric of Cesarea, saith: “The city of Caesarea was in a tumult about the choice of their bishop; and the sedition was sharp, and hardly to be appeased. And as the people, dis- tracted in many minds, proposed, some one, some another, as is often seen in such cases ; at length the whole people agree- ing on one of good calling amongst them, commended for his life, but not yet baptized, they took him against his will, and with the help of a band of soldiers that was then come to the city, they placed him in the bishop’s chair, and offered him to the rest of the bishops present, and mixing threats with persuasions, they required to have him ordered, and pronounced (for their bishop’.”) Thus was Eusebius chosen, or rather forced and intruded against all the canons, yea against his own liking, by the heat and intemperance of the people. In electing Basil, the next that succeeded Eusebius, they again fell to another uproar, and stood as stiff against Basil being a most worthy man, as they were heady for Eusebius ; till they were calmed by the wisdom and travail of Nazianzen’s fathers. “ Again,” saith Nazianzen, “(after the death of Eusebius, ) the same city grew tumultuous for the same cause ; and the sedition, the ferventer it waxed, the absurder it proveds.” The like we read, and worse, of other cities. ‘* There kindled a grievous sedition at Antioch,” saith Euse- bius, ‘‘ about the deposing of Eustathius; and after, when an- r Nazianz. Orat. Funeb. in laudem patris sui mortui. [xix. p. 308. ’Eota- ciatey 7 Kaicapewy mdAis ep) mpoBorAny apXiepews, TOV mev bmekeAPdyTOS, TOU dE emi(nToumevov, Kat 7 oTdots Oepuh, Kal Bn padlay thy Avow Exovoa........-.. ‘Qs & eis wAclous Tod Shuov SiaipebevTos, Kal GAwy &AAoy mpoBadrdroméevav, Omep €v Tois TotovTos pide? cuuBalvew, ws ExacTos éTuxev 7} pidtas mpds Twas Exar, 7) pbs Ocby ebAaBelas TEAOS TUUPpOVh- cas 6 dios amas. Toy mpw@Tov map av- rois eva Blw wev eketheypevov, ow de 7@ Oelm Barticuatt Katecppayiocpevor, ToUToy uKoYTAa auvapmacayTes, Kal dua oTpaTiwTiKhs xeipos svAAaBouerns av- Tos THViKadTA emidnuovons, emt Td Bhua eOeoay, kal Tois emitkdrols Tpoonyayor, TeAccOjval Te Héklovy, Kal KnpuxOjvat, mebot Blay avaultayres. } s Ibid. [p. 310. "Eoraclate méAw 4 avTh méALs em) Tots avTois, TAXLOTA TpoT= AnpOévtos Tod KaAdas BiacbéevTos, Kah mpos Ocdy exdnuhcaytos, twep ov ‘yev- vaiws Kal avdpic@s ev Tots Siw ypuors Hyw- vicato. Kal 7 otdows iv, bop Beppo- Tépa, ToToUTw Ka) GAoywTEpa. | CHAP. Xv. OF CHRIST’S CHURCH. 443 other was to be chosen, the flame thereof so increased, that it was like to subvert the whole city ; the people being divided into two parts. ‘The magistrates of the city supported the sides, and bands of soldiers were mustered, as against an enemy; and the matter had been tried by the sword, if God and the fear of the emperor (writing unto them) had not somewhat assuaged the rage of the multitude. Eight whole years the place was without a bishop *.” When Dioscorus, bishop of Alexandria, was deposed by the great council of Chalcedon, and Proterius set in his place, “by the common decree of the synod; a mighty and intoler- able sedition grew amongst the people for it, some affecting Dioscorus, some cleaving to Proterius: the people opposed themselves against the magistrates, and when with a strong hand they thought to repress the uproar, the multitude with stones beat the soldiers into a church, and besieged them, and destroyed a number of them alive with fire’.” And taking their advantage upon the death of Martian the emperor, “they erected another bishop, and brought him to the church on Easter day, and slew Proterius and six others with him in the temple without any regard of the place or the day, and drew his body wounded and mangled along all the quarters of the city, beating and hewing his dead carcase in most miserable wise ; and burning as much as was left, they scat- tered his ashes into the wind, exceeding the fierceness of any wild beasts*.” The people of Rome played their parts in the t Euseb. de Vita Constantin. lib. i. cap. 59. [p- 425. Par. 1678. Méyoroy ® oty ekdas mupody, thy ’AvTioxéwv exkAnoiay tpayiucais SueAduBave cuupo- pais’ ws piKpod Thy macay ex PBdbpwy avatpamriva: woAw* eis S00 wey TuhmaTa. Biaipeto bar TaY THs eKKAnoclas Aawy* TOD dé Kowod Tis TéAEws adTois &pxovat Kal OTpariwTtikots ToAculwy Tpémwy ayaKt- ynbevtwv ws Kal Eipwy weAAELY Gmrreo Bat, ei wh) Ocod Tis emickoT), 6 Te Tapa Baci- Aéws pdBos, Tas TOD TANOoUS aveoTethev épuds. | u Evagr. Eccl. Hist. lib. ii. cap. v. ({Paris. 1673. p. 295. 7Em tovros Acd- aKopos wey Thy Tayypnvav taéy MlapAa- yovwy oixeiy kataxpiverat. Tporépios de Ti emickoTHY, Whpy Kowh THs svvddov, Tis “AAekavpewy KAnpovTat* ds ered) Toy oikeioy KaTELAnper Opdvor, mey.oTos kal aviroicros Tdpaxos TH Shuw Siave- oTn Tpds diapdpous Kuvmaivouerm yveuas* of ev yap Ardckopoy éere(jTouv, oid mep eixds ev Tois TotovTols yiveoOat' of Be, IIporepiov udda yevin@s aytTetxovto, ws Kal WoAAG Kal aviKerTa mpoeAOety. ‘Ioro- pet & ovv Iplokos 6 pntwp, pOjvar Thv- KavtTa thy “Adetdvépov ths OnBalwy emapxias idey Te Toy Shpuov budoe Kara Tov apxd’TwY XwpoiYTa’ Ths TE oTpa- TiwTiKTs Suvduews Thy oTdoW SiaKwAveLY BovAopevns, AlOwav Bodats avtovs xph- cacba tpéyacbal Te TovToUs Kal ava Td iepby 7d mdAat Sapdmidos avadpapudvras exTroAtopKjoa, Kad mup) (avTas Tmapadod- va. | x Tbid. cap. viii. [p. 301. “Opuws of Tov e& apxis Tyo0ov ckomdy eis epyou Ade THE PERPETUAL GOVERNMENT CHAP. XV. election of their bishops no less than others did, as their own stories witness. For example, at the choice of Damasus, “the sedition was so great, yea the war so fierce, (the people maintaining on either side their bishop elect,) that the places of prayer were filled with man’s bloody.” Ammianus saith: “The conflict was so sharp, that the regent of the city, not able to redress it nor appease it, was fain to forsake the place, and in the church where the Christians assembled, in one day there were slain an hundred thirty-seven; and the rage of the people scant ceased a long time after 2.” Every where seditions increased so fast, that hardly could a bishop be quietly chosen ; which made Austin in his lifetime contrary to the canons to elect his successor. ‘I know,” saith he, “upon the deaths of bishops, the churches are usually turmoiled by ambitious and contentious persons, which I have often seen and sorrowed*.” Nazianzen, seeing their disorder in the choice of Basil, censured popular elections in these words: “It was not obscure who did excel the rest, no more than the sun compared with the stars; but very evident to all others, and specially to the most selected and purest part of the people, I mean the clergy and our Nazarites, to whom, mpoayaryeiy amovda¢ovres, of uh Kal ev Tos aXpavToLs ekelvoLs OnKoIs avToY aveE- xdbuevor cb (ecOa, ote Td oéBas aide- abevtes TOU Témov, ovTE Toy Kaipdy" Hy yap TOU gwTnplov TacxXa Taviyyupis, ovTE Thy tepwotyny abthy ppltavtes weoired- ovoay cp Kal avOpérois, amoKTeivovct Toy avevOuvoy, opaTTovaWw avTdy arnvas peta Kal GAAwy e& Kal mapayaydvTes TovTou Td Aclavoy TavTaXov KaTaTETpw- Hévoy, 6u@s TE TEepiovpayTes kara mayTA axeddv témov Tis méAews, Kal KaTa- TopmevoayTes oXETAIwS, HKCovTO av7n- Aéws Td TY TANYGY ovK aicbavduevoy oGua Sidtoudy Te Kata méAos Kal ovde TOV evToS amoyeverOat KaTa TOUS OApas pedducvor exeivov, dy exew peolrny cod kat avOpdémwy evayxos evoulaOnoay mupl Te mapaddvtes Td bmoAELpOev avToU o@ua, Toy ex TovTOU KéviY Tots GyEeuoLs mapémeumov, Onpiwy. macay smepaxovti- TayTES aypioTnTa. | y Ruffin. Eccl. Hist. lib. xi. cap. 10. {ed. Beati Rhenani Basil. 1535. p. 250. ‘Quo ex facto tanta seditio, imo vero tanta bella coorta sunt, alterutrum defendentibus populis, ut replerent hu- mano sanguine orationum loca.”] z Ammian. Marcell. Rerum Gesta- rum, lib. xxvii. [cap. 3. Par. 1681. p. 480. “ Damasus et Ursinus supra humanum modum ad rapiendam episcopatus sedem ardentes, scissis studiis asperrime con- flictabantur, adusque mortis vulnerum- que discrimina adjumentis utriusque progressis : que nec corrigere sufficiens juventius nec mollire, coactus vi mag- na, secessit in suburbanum. Et in con- certatione superaverat Damasus, parte que ei favebat instante. Constatque in basilica Sicinini, ubi ritus Christiani est conventiculum, uno die centum tri- ginta septem reperta cadavera peremp- torum: efferatamque diu plebem egre postea delenitam.” | a August. Epist. ex. [t. ii. col. 514. “Scio post obitus episcoporum per am- bitiosos aut contentiosos solere ecclesias perturbari : et, quod spe expertus sum et dolui, debeo quantum ad me attinet, ne contingat huic prospicere civitati.”} CHAP. XV. OF CHRIST’S CHURCH. 445 either wholly or chiefly, such choices ought to be referred, (so should the churches never take harm,) and not to the richest and mightiest, and to the throng and indiscretion of the multitude, yea even to the basest persons amongst them?.” The emperor at last was forced by public laws to restrain the people, and take the election of bishops from them, and give it to the clergy and certain chief men of every city. “ We decree,” saith Justinian, “that as often as need requireth to ordain a bishop, the clergy and principal men of the city (for which a bishop must be provided) shall meet together and set down in writing three persons, and taking their oath upon the holy evangel, shall express in their writing, that they have chosen them neither for reward, promise, favour, or any other cause, but knowing the persons to be of the right and catholic faith, and of honest life, &c.; that of those three so named, the best may be ordained at the election and judgment of the ordainer. If any man be ordained a bishop, and this not observed, we command him by all means to be removed from his bishopric, and likewise the other, that presumed to impose hands against this (our) law’.” If three sufficient persons could not be found in the clergy of that city which wanted a bishop, the electors might name two, or one; so it were done within six months, and the men such as the laws required ; otherwise the metropolitan to choose for them. A layman amongst others, the emperor saith, they might name ; but the canons did not permit a layman to be elected, but only to be desired. I do not think the people’s presence or testimony were b Gregor. Nazianz. in laudem patris sui mortui Orat. [Lutet. Par. 1609. p- 310. Ov yap jyvoeito Td drepaipor, aomep ovd’ ev tatpacw HAos, GAAa Kal Alay émldndov jv, tTois Te BAAols Exact, kal TOU Aaod udAtoTa TE eyKpltw Te Kal Kabapwraty. bcov Te wept To Bra, Kal bcov ev Tots Ka’ Huds NaCipalois, ed’ ofs et Tas TowlTas mpoBodras KeioOa d- vos, 7) O71 udAwoTa. Kal ovdev by Hy Tats EKKANTLoLS Kakdoy, GAAG wh Tots EvTOpw- Tarois Te Kad duvaTwrdro.s, 7) popa dh- pov kal GAoyla, Kal TolTwy ab’Tay pdA:- ora Tois eDwYOTaTOLS. | ¢ Justin. Novell. Constit. exxiii. cap.i. Ocomi(ouer, dodKis xpela yevntra enlakomov XeEipoTovnOjvaL, cvvievar TOUS kAnpikovs kal Tovs mpdTous THs TéAEwS, hs pedde 6 enlokomos xetpotoveiaba, kal mpokeevwy evayyeAlwy, emt tpiot mpocémots Wnplopara moreiv, ral EexaoTov avTay ouvivar Kata Tay Oeiwy Aoylwy Kal eyypdpew ev avrots drt ovde bia 4d- ow, ovde imdcxeow } pirlav, 7 xapw, BAAny olay Shwote mpoomdbeay, GAA eldéres avtovs TIS OpOns Kal KaboALKHS miorews, Kal gweuvod Blov, va ex Tay ottws Whpiouevwy Tpia@v mpormmwv 4 BeAtiov xeEtporovndy TH emiAoyH Kal TE Kpluatt TOU XELpoTovovyTos. 446 THE PERPETUAL GOVERNMENT CHAP. Xv. debarred by this law; for that continued a long time after; I take it rather the electors might offer none without the peo- ple’s liking ; but by this means, the multitude were excluded from electing whom they would ; and the power thereof trans- lated to the clergy and governors of each city to name cer- tain, if the people could like of their choice ; otherwise within six months the right to devolve to the chief bishop of the province. Then began this rule to be more straitly urged: “The people (in electing of bishops) must be taught and guided: not obeyed and followed‘’.” For popes themselves could say, though ‘the election belong to priests,” yet “the consent of God’s people must be had*.” “ When,” saith Leo, “‘you go about the election of the chief priest (or bishop), let him be advanced before all, whom the consent of the clergy and people with one accord desireth. If their voices be di- vided betwixt twain, let him be preferred before the other in the judgment of the metropolitan, which hath more voices and merits ; only let none be ordained against their wills and petitions, lest the people despise or hate the bishop which they never affected; and they less care for religion, when their desires are not satisfied’.”” The like regard of the peo- ple’s desires and petitions was had in Gregory’s time and long after. ‘Ifit be true,” saith Gregory to Antonius, “that the bishop of Salona be dead, hasten to admonish the clergy and people of that city to choose a priest with one consent that may be ordained for them®. 4 Gratian. Decret. Distinct. ]xii. [cap. ii. cui titulus “‘ Populus non debet preire, sed subsequi,” col. 312. ‘“‘Docendus est populus, non sequendus: nosque, si nesciunt, eos quid liceat, quidve non li- ceat, commonere: non his consensum prebere debemus.”’] e Ibid. Distinct. lxiii. [cap. xii. cui titulus, “In electione Episcopi populus debet adesse,” col. 318. in medio capite. “Veruntamen in hoc tuam plurimum oportet adhiberi solicitudinem, ut con- vocato clero, et populo, talis ibi eligatur, per Dei misericordiam, cui sacri non obvient canones. Sacerdotum quippe est electio: et fidelis populi consensus adhibendus est, quia docendus est po- pulus, non sequendus.”’] f Leon. Magn. Ep. Ixxxiv. ad Anast. ” And to Magnus about the Thessalon. Episc. cap. v. [edit. nov. Ep. xii. Lutet. Par. 1675. p. 441. “Cum ergo de summi sacerdotis electione trac- tabitur, ille omnibus preponatur, quem cleri plebisque consensus concorditer postularit : ita ut si im aliam forte per- sonam partium se vota diviserint, me- tropolitani judicio is alteri preferatur, qui majoribus et studiis juvatur et meri- tis: tantum ut nullus invitis et non petentibus ordinetur, ne civitas episco- pum non optatum, aut contemnat, aut oderit ; et fiat minus religiosa quam convenit, cui non licuerit habere quem voluit.”’ | & Gregor. Regist. Epist. lib. ili, In- dict. xi. Ep. xxii. [ed. Par. Bened. 1705. t. ii. col. 639. ‘“ Natalem Salonitane ecclesiz fratrem et coepiscopum nostrum 447 election of the bishop of Milan: “ Warn,” saith he, “ the clergy and people that they dissent not in choosing their priest, but with one accord elect some such as may be con- secrated their bishop>.” The order of choosing their bishops in the primitive church by the clergy and people was never so much respected but that they might many ways forsake and lose their right; as by petition, when they had none of their own; by compro- mise, when they could not agree; by devolution, when they neglected their time above six months, or transgressed the laws or canons either in the form of their election, or in the person elected: specially upon any corruption, disorder, or violence, the election was utterly void, and the parties de- prived of all power to elect for that turn. And when they could not agree, they were to send some to the metropolitan to yield him the reasons of their dissenting on both sides, and he to strike the stroke betwixt them', or else they did refer their consents to two or three that should repair to the chief bishop of the province, and there make choice, with his ad- vice and consent, for the whole city. “If you can find,” saith Gregory, “no fit person (amongst yourselves) on whom you can agree, then choose three wise and indifferent men, and send them to this city, in the name of the whole, to whose judgment the people will stand*.” And again: ‘“ Convent the clergy of the church of Naples, to choose two or three of themselves, and not to slack to send them hither about the election of their bishop. And in their certificate to us let them signify, that those whom they send, have authority to supply all their places in this election!.” So that the people’s CHAP. XV. OF CHRIST'S CHURCH. obiisse, discurrens in partibus istis fama vulgavit. Quod si verum est, expe- rientia tua omni instantia omnique sol- licitudine clerum et populum ejusdem civitatis admonere festinet, quatenus uno consensu ordinandum sibi debeant eligere sacerdotem.”’] h Ibid. Ep. xxvi. [col. 642. ‘ Ad- mone igitur clerum et populum, ut ad eligendum nullatenus dissentiant sacer- dotem: sed uno consensu talem sibi eligant consecrandum episcopum cujus et actus laudabiles; et grata Deo et hominibus possit esse persona.”’| ' Tbid. lib. iv. cap. gt. k Ibid. lib. ii. cap. 54. [ed. Par. Be- ned. 1705. t. ii. col. 635. lib. iii. In- dict. xi. Ep. xv. “‘Sin autem aptam non invenitis in quam possitis consentire personam, saltem tres viros rectos ac sapientes eligite, quos ad hane urbem generalitatis vice mittatis, quorum et judicio plebs tota consentiat.”} 1 Ibid. lib. iii. Indict. xi. Ep. xxxv. col. 649. “‘ Proinde experientia tua cle- rum ecclesie Neapolitane conveniat : quatenus duos vel tres eligere, et huc ad eligendum episcopum transmittere non Matt. x. 24. 448 THE PERPETUAL GOVERNMENT CHAP. Xv. right to elect their bishop never depended on God’s express commandment, but on the foundation and reason of human government, and was subject both to the canons of councils and laws of princes, and might be moderated and restrained by either of them, and by the people’s consent, default, or abuse be transferred, relinquished, or forfeited ; and without their wills by superior powers and public laws for just cause be abridged, altered or abrogated. For the power and freedom of the people is not only submitted to the sword which God hath authorized, but wholly closed in the sword; neither is any thing lawful for the people (setting aside the command- ments of God, which are subject to no mortal man’s will or power,) which the laws of their country restrain or prohibit. Wherefore there can be no question, but the people may willingly forsake, and worthily lose the right which they had in the choice of their bishops, and the prince either way be lawfully possessed of the people’s interest. You must rather if you will needs be so inquisitive, examine the causes that induced the law, whether they were just or no; and so shall you see whether this manner of election be a wise and good prevention of such corrupt factions, and fearful tumults, as our desperate age would easily breed; or a rigorous encroach- ment on the people’s right without cause or consent; which you cannot offer to think without evident wrong to the prince and realm. It cannot be denied, but the prince of right hath, and ever had, as great interest in the choice of bishops, as the people. There can no reason be pretended for the multitude, but it concludeth more strongly for the magistrate. If the people by God’s law were to choose their bishop, the king, as the principal part and head of the people, by the same law must be suffered to have the chief place amongst them. Did ever God’s or man’s law prefer the feet before the head, the rout before the ruler, or the people before the prince? “ The ser- vant is not above his master,” no, not in elections of bishops; for if the rule be general, it includeth even that particular. omittant. Sed et sua nobis relatione gantur, ut ecclesiz illi, Deo auctore, insinuent, quoniam ii, quos transmise- suus Antistes valeat ordinari.’’] rint, omnium in hac electione vice fun- CHAP, XV. OF CHRIST’S CHURCH. 449 Wherefore though there were no princes christened in the apostles’ times, nor in three hundred years after, to claim or use their right ; yet against the head, that it shall not be head, to rule and guide the feet, can be no prescription, by reason God’s ordinance for the head to govern the body, is a per- petual and eternal law; and the usurpation of the members against it is no prescription, but a confusion, and the subver- sion of that order which the God of heaven hath immutably decreed and settled. And even in the primitive church, when leisure from greater affairs, and occasion of popular uproars, put Christian emperors in mind to use their right, they were by councils acknowledged to have good interest in the elections of bishops, and by the whole church suffered not only to have a several and sovereign consent, but by their laws to moderate, restrain and punish the attempts and abuses as well of bishops and clerks that were electors and ordainers, as of the people that were the likers and supporters of the parties so corruptly or disorderly chosen. When Valentinian the emperor, upon the death of Auxen- tius, willed the bishops assembled to elect for the city of Milan such an one as should be fit for the place ; “the synod prayed him, being wise and religious, to appoint (a bishop). To whom he answered, ‘he matter is too great for me to under- take ; you that are vouchsafed of the divine grace shall better determine (who is meet)".” When Chrysostom was chosen to be bishop of Constantinople, Sozomen saith: “The peo- ple and clergy determining (on him), the king approved it ; and sent to fet him (from Antioch)°.” “After Sisinnius was dead, though many laboured to have Philip, others to have Proclus ordained; yet it seemed good to the powers (or princes) to have none of that church advanced to the bishopric by reason of some vain men, but it pleased them rather to call a stranger from Antioch?.” Upon the death of Maxi- ® Theodorit. Episc. Cyri Eccles. Hist. libysiv. cap, 7. (Par. 1673. p. 157. Tavta Tov Bacidéws cipnedros, avToy 7 sivodos jklov Whplaacba, copdv Te WyTA kal eboeBeia Kocuovmevoy. 5 dé en, pel- (ov ) Kad’ quads 7d eyxelpnua. speis yap THs elas Akiwuevor xdpitos, Kal Thy atyAnv exelyny cigdekduevol, tuewov Wn- BILSON. precio be. | © Sozomen. Hist. Eccles. lib. viii. cap. 2. [p. 758. Wnpicauevwy 5 TovTo Tod Aaod Kal Tod KAnpov, Kat 6 BaciAcds cuviver, Kal Tovs &kovTas avtdy é- rouse] P Socrat. Hist. Eccles. lib. vii. cap. 29. [p. 370. Mera d€ tiv TeAeuTHY Se 450 THE PERPETUAL GOVERNMENT CHAP. XV. mian, successor to Nestorius, “lest again in the election of a bishop variance should arise, and the church be troubled,” the emperor Theodosius “ straightways (the body of Maxi- mianus not yet being buried) commanded the bishops that were present to set Proclus in the episcopal seat?.” Pelagius being “chosen bishop” of Rome “ without the prince’s com- mandment, for that the city was then besieged,” and no man could pass through the enemy’s camp, “Gregory was after- ward sent to” excuse the matter and “appease the emperor. For then the act of the clergy in choosing their bishop was void, unless the emperor approved the election".” Gregory, that excused Pelagius, witnesseth the like of his own choice, and of sundry others. Of himself he saith: “Lo, my most gra- cious lord the emperor hath commanded an ape to be made a lion. Wherefore he must impute all my faults and negli- gences, not to me” (who was unwilling) “but to his own de- votion, which hath committed the mystery of strength to so weak an one (as I am)s.” ‘To all the bishops of Illyricum he writeth: “‘ Because I understand by your letters, that the consent of you all, and THE PLEASURE OF THE MOST GRACIOUS PRINCE CONCURRED in the person of John our brother and fellow- bishop, I greatly rejoice*.’” To the emperor Mauritius he saith: “It can be no small thanks with God, that John of happy memory being taken out of this life, your godliness Liswviov eddxer Trois Kpatovot, pndéva bev 51a Tovs KevoomovdacTas ek THS eK- KAnolas «is Thy emiKomhy mpoxetpiCe- oOat* Kaito. ToAA@Y pey TY PiAimToV, moAA@y 5& Tov TipdkAov xetpoToynOjvat omevddvtTwy éemjAvoa de ex THs "AvTio- xelas Kadeiy eBovaoyTo | q Ibid. cap. 40. [p. 385. “Iva yap pn mdéAw Tepl emidoryins émiskdbTrov Cirn- ois H, Kad Tapaxny TH exicrnoig KW TON, ph) pedAToas, GAN’ Ere eeteevou TOU O@- patos Makipiavod, Tots mapovow emiockd- mots évOpovicat Tov TipéKAoy eretpevev. | r Plat. de Vita Pelag. HI. (Hist. de Vitis Pontif. Romanor. Colon. Agripp. 1610. p. 80. “Hee autem una fuit causa, quare Pelagius injussu principis tum pontifex creatus sit, cum extra obsessam al®hoste urbem mitti quispiam non posset. Nil enim tum a clero in eligendo pontifice actum erat, nisi ejus electionem imperator approbasset.”} s Gregor. Magn. Regist. Epist. lib. i. ep. v. [Par. Bened. 1705. t. ii. col. 492. “‘Ecce serenissimus dominus im- perator fieri simiam leonem jussit. Et quidem pro jussione illius vocari leo potest; fieri autem leo non potest. Unde necesse est ut omnes culpas ac negli- gentias meas non mihi, sed suz pietati deputet, qui virtutis ministerium in- firmo commisit.”] t Ibid. lib. iv. cap. 53. [Bened. Par. 1705. t. ii. epist. xxii. col. 535. “Quia ergo ex epistolis, quas ad nos per Max- imianum presbyterum et Andream dia- conum direxistis, in persona Johannis fratris et coepiscopi nostri consensum omnium vestrum et serenissimi princi- pis convenisse cognovimus voluntatem, magna nos exultatio habuit talem, Deo auctore, ad sacerdotii officium fuisse provectum, qui dignus cunctorum est electionis judicio comprobatus.”’] = CHAP. XV. ~ OF CHRIST’S CHURCH. 451 about the appointing a bishop, stayed a great while, deferred the time, and sought advice in the fear of God. Wherefore I think my brother and fellow-bishop Cyriacus to be very fit for the pastoral regiment, whom your holiness preferred to that order after so long consultation ¥.” Neither had the Roman emperors this authority to dash elections, and appoint bishops only at Rome and Constanti- nople; other places were in like subjection to them; and though their care were not so great for the smaller cities, which were innumerable, as for the principal sees, where themselves lived, and whither they often resorted, yet their right was all one in greater and lesser churches. If the chiefest bishops might not be chosen without the emperor’s consent, the meaner places had neither by the canons nor by the scriptures any more freedom from the prince’s power than the greater. So that what superiority was then acknowledged and yielded by the greatest and chiefest churches as due to Christian emperors in the elections of bishops, the same could by no means be denied them over other churches, though the princes themselves sometimes neglected, and sometimes refused to be troubled with the choice of so many thousand bishops, as were under their territories. And _ therefore Adrian, bishop of Rome, was not the first that did grant and give this right to the empire, as some Romish stories would fain enforce ; it was received in the church of Christ many hundred years before Adrian was born, and used as well by other Christian kings in their realms, as by the em- peror in his dominions. The pontifical itself, 580 years after Christ, noteth it as a new and strange accident, that Pelagius the Second ‘was chosen bishop of Roine with- out the emperor’s commandment*:” and giveth this reason, Unde et aptum valde existere in pasto-« u [bid. lib. vi. cap. 170. [Bened. rali regimine fratrem atque consacerdo- Par. 1705. t. ii. lib. vii. Ep. Indict. xv. col. 853. ‘‘ Non enim parve potuit esse mercedis, quod Johanne sancta memorie de hac luce subtracto, ad or- dinandum sacerdotem pietas vestra diu hesitavit, tempus paulo longius distu- lit, cum metu omnipotentis Domini con- silium quesivit ; ut videlicet causa Dei cum magno debuisset timore disponi. tem meum Cyriacum existimo, quem ad eundem ordinem pietatis vestre consilia longa genuerunt.’’] x Vita Pelagii II. ex libro Pontif. (Concil. Labbei, t. v. col. 929. “ Pela- gius natione Romanus ex patre Vini- gildo, sedit annos decem, menses duos, dies decem. Hic ordinatur absque jus- Gga2 452 THE PERPETUAL GOVERNMENT CHAP. XV. for that the ‘‘ Longobards then besieged the city ;” and Gre- gory the first of that name, that next succeeded after Pela- gius, 200 years before Adrian, confirmeth it to be true by report of his own electionY; and Gregory of Turon, living at the same time, and whose deacon was present at Rome when Gregory the First was elected, witnesseth as much in the tenth book of his history and first chapter 2. Wherefore Adrian did but either continue or renew this right, when the empire was translated unto Charles the Great, and ratified it, with a curse on the transgressors; he did not then first grant it; the Roman emperors long before enjoyed it. “Adrian and a synod (of one hundred and fifty-three bishops and abbots) defined that the archbishops and bishops of every province should take their investiture from Charles, so as unless he were commended (or allowed) and invested by the king, he should be consecrated bishop by no man; and whosoever did against this decree, they did wrap him in the band of excommunication*.” Leo the Eighth, in another synod more than 190 years after Adrian, ‘with the clergy and people of Rome, did reknowledge and confirm unto Otho the first of that name, king of the Germans, and to his suc- cessors, in the kingdom of Italy for ever, power to choose and appoint the bishop of the apostolic see (of Rome), and conse- quently archbishops and bishops, that they should receive in- vestiture from him. So that if any were chosen bishop by sione principis eo quod Longobardi ob- siderent civitatem Romanam, et multa vastatio ab eis in Italia fieret.”’] y Gregor. Magn. Epist. lib. i. cap. 5. {col. 491. “Sed quo judicio, nescio, Lia mihi in nocte conjuncta est, activa videlicet vita; fecunda sed lippa; mi- nus videns quamvis amplius pariens.” Et in notis ita legas. ‘‘ Maximis pre- terea curis Gregorius angebatur, ob mala que a Langobardis patiebatur Italia, ipsaque Roma metuebat ut ipse asserit Hom. vii. in Evangel.’’] z Gregor. Episc. Turon. Hist. Franc. lib. x. cap. 1. [Lutet. Paris. 1636. t. i. p- 436. ‘* Subsecuta est de vestigio cla- des quam inguinariam vocant. Nam medio mense xi. adveniens, primum om- nium, juxta illud quod in Ezechiele propheta legitur, ‘A sanctuario meo incipite,’ Pelagium papam perculit. Quo defuncto, magna strages populi de hoc morbo facta est. Sed quia ecclesia Dei absque recture esse non poterat, Gre- gorium diaconum plebs omnis elegit.’’] a Gratian. Imperator. Decret. Aur. Distinct. lxiii. [fol. Ixxiiii. ‘ Adrianus autem papa cum universa synodo tradi- derunt Karolo jus et potestatem eligendi pontificem, et ordinandi apostolicam se- dem: dignitatem quoque patriciatus ei concesserat. Insuper archiepiscopos et episcopos per singulas provincias ab eo investituram accipere diffinivit, ut nisi a rege laudetur et investiatur, episco- pus a nemine consecretur: et, quicum- que contra hoc decretum ageret, ana- thematis vinculo eum innodavit: et nisi resipisceret, bona ejus publicari prece- pit.””] CHAP. XV. OF CHRIST’S CHURCH. 458 the clergy and people, except he were also approved and in- vested by the said king, he should not be consecrated.” Which privilege “to give bishoprics and abbeys by a ring and a staff,” continued in the Roman emperors “more than 300 years after Charles,” and was “restored to Henry the Fifth, 1111 years after Christ°,” by Paschalis the Second, and not afterward wrested from him and his successors by the bishop of Rome; but with extreme treachery, bloodshed and vio- lence. As the emperors of Rome used this superiority in elections of bishops 400 years before Charles; so the kings of France continually practised the same 300 years before the empire came to their hands. After Licinius the ninth bishop of Turon, “in the tenth place Theodorus and Proculus were surrogated by the commandment of queen Chrodieldis‘,” wife b Ibid. “In synodo congregata Ro- mez in ecclesia sancti Salvatoris ad ex- emplum beati Adriani apostolice sedis antistitis, qui divino Karolo victoriosis- simo regi Francorum ac Longobardo- rum patriciatus dignitatem ac ordina- tionem apostolice sedis, et investituram episcoporum concessit ; Ego Leo quoque servus servorum Dei, episcopus, cum toto clero ac Romano populo, consti- tuimus, confirmamus et corroboramus, et per nostram apostolicam auctoritatem concedimus atque largimur domino Ot- toni primo regi Teuthonicorum ejusque successoribus hujus regni Italie, in perpetuum, facultatem eligendi succes- sores, atque summe sedis apostolice pontificem ordinandi ; ac per hoe archi- episcopos seu episcopos, ut ipsi ab eo in- vestituram accipiant et consecrationem, unde debent, exceptis his quos impera- tor pontificibus et archiepiscopis conces- sit: et ut nemo deinceps cujuscunque dignitatis vel religionis eligendi vel pa- tricium vel pontificem summe sedis apostolice, aut quemcumque episcopum ordinandi habeat facultatem, absque consensu ipsius imperatoris. Quod ta- men fiat absque omni pecunia, et ut ipse sit patricius et rex. Quod si a clero et populo quis eligatur episcopus, nisi a supradicto rege laudetur et in- vestiatur, non consecretur.” | ¢ Sigebert. Gemblac. Chronicon. in anno 1111. [Paris. 1513. p.108. “ Hen- ricus rex Rhomam vadit, propter sedan- dam discordiam que erat inter regnum et sacerdotium ; que cepta a papa Gre- gorio septimo qui et Hildebrandus no- minatus est, et exagitata a successoribus ejus Victore et Urbano et pre omnibus a Paschali, magno scandalo erat toti mundo. Rex autem uti nolens aucto- ritate et consuetudine et auctoralibus privilegiis imperatorum, quia Carolo magno qui post de regibus Francorum imperavit Rhomanis, jamque per trecen- tos et eo amplius annos imperaverat sub 63 apficis dabat licite episcopatus et abbatias, et per annulum et per virgam. Contra hance majorum auctoritatem cen- sebant pape synodali judicio non posse nec debere dari per virgam vel per an- nulum episcopatum aut aliquam eccle- siasticam inyestituram a laicali manu : et quicunque ita episcopatum aut aliam ecclesiastici juris investituram accipie- bat, excommunicabatur. Propter hance precipue causam rex Rhomam tendebat ; et si qui Longobardorum quoquo modo ei resistere volebant, potenter eos pro- terebat. In reconsiliationem autem qua: facta est inter imperatorem et papam (nam ipsum papam cum episcopis et cardinalibus ceperat, die pasche Hen- rico in imperatorem coronato; post lectum evangelium, tradidit ei papa ante altare apostolorum Petri et Pauli in oculis omnium principum privilegium de investitura episcopatuum vel abbatia- rum tam per annulum quam per vir- gam.”’] d Gregor. Episc. Turon. Hist. Franc. lib. x. cap. 31. [t. i. p. 457. “ Decimo 454 THE PERPETUAL GOVERNMENT CHAP. XV. to Chlodoveus the first Christian king of France. ‘¢ The eleventh was Dinifius, who came to the bishopric by the elec- tion of the said king**.” The twelfth “ was Ommatius, who was ordained by the commandment of king Clodomere,” one of Chlodoveus’ sons. At Arverne, four years after Chlodo- veus’ death, “ Theodoric (another of his sons) commanded Quintianus to be made (bishop) there, and all the power of the church to be delivered unto him, adding, he was cast out of his own city for the zeal and love he bare to us. And the messengers straightway departing, called the bishops and people together, and placed him in the chair of the church of Arverne®.” And when “Quintianus was dead, Gallus by the king’s help was substituted in his chairf.’ After whose decease, “Cato elected by the clergy and most part of the peoples,” bare himself for bishop; but when king Theo- dovaldus heard it, “certain bishops were called unto Mast- right,” and Cautinus ordained bishop, and “directed by the king’s commandment” to Arverne, “was gladly received of the clergy and citizens there®.” The same Cato was afterward chosen by the precept of king Chlotharius to the bishopric of loco Theodorns et Proculus, jubente beata Chrodielde regina, subrogantur.”’] di Ejusdem, lib. iii. cap. 17. [t. i. p- 301. “Igitur Dinifio episcopo apud Turonos decedente, Ommatius tribus annis prefuit. Hic enim ex jussu Chlodomeris regis, cujus supra memi- nimus, ordinatus est.” ] e Ejusdem, lib. iii. cap. 2. [t. i. p. 294. “Apud Arvernos vero post obi- tum beati Aprunculi, sanctus Eufrasius duodecimus episcopus habebatur. Hic quatuor annos post Chlodovei obitum vixit, vicesimo quinto episcopatus sui anno transiens. Cumque populus san- ctum Quintianum, qui de Ruteno eje- ctus fuerat, elegisset, Alchima, et Pla- cidina uxor, sororque Apollinaris, ad sanctum Quintianum venientes, dicunt, ‘ Sufficiat, domine sancte, senectuti tue, quod es episcopus ordinatus. ..... Cum autem hec Theodorico nunciata fuis- sent, jussit inibi sanctum Quintianum constitui, et omnem ei potestatem tradi ecclesia, dicens, ‘Hic ob nostri amoris zelum ab urbe sua ejectus est.’ Et sta- tim directi nuncii, convocatis pontifici- bus et populo, eum in cathedram Ar- verne ecclesia locaverunt.”’] f Ejusd. lib. iv. cap. 5. [t. i. p. 208. “Denique cum beatus Quintianus (sicut supra diximus) ab hoc mundo migras- set, sanctus Gallus in ejus cathedram, rege opitulante, substitutus est.”] g Ejusd. lib. iv. cap. 6. [t. i. 309. “Episcopi tamen qui advenerant san< ctum Gallum sepeliendum, postquam eum sepelierant, dixerunt Catoni pres- bytero, ‘ Videmus quia te elegit pars maxima populorum: veni, consenti no- bis, et benedicentes consecramus te ad episcopatum.’””] h Ejusd. lib. iv. cap. 7. [t. i. 309. “Tgitur cum consensu clericorum ad episcopatum electus, cum adhuc non ordinatus cunctis ipse preesset, Cautino archidiacono diversas minas intendere Capit eee eee Quod ille [Theodovaldus rex] audiens, vel qui cum eo erant, con- vocatis sacerdotibus apud Metensem ci- vitatem, Cautinus archidiaconus episco- pus ordinatur....... Tunc ex jussu re- gis, traditis ei clericis et omnibus que hi de rebus ecclesie exhibuerant, ordi- natisque qui cum eo pergerent episcopis et camerariis, Arvernos eum direxerunt. Qui a clericis et civibus libenter exce- ptus episcopus Arvernis est datus.”] CHAP. XV. OF CHRIST'S CHURCH. 455 Turon ; for so the clergy told him: “ We desired thee not of our own wills, but by the king’s commandment';” which he refused, and thereupon they of Turon suggested another to the king ; to whom the king replied, “ I commanded that Cato the presbyter should be ordained (bishop) there, and why is our commandment despised‘? They answered, We requested him, but he would not come.” And whiles they were with the king, “Cato himself came and besought the king, that Cautinus being removed, he might be placed at Arverne. At which the king smiling, he then secondly requested he might be ordained at Turon, which before he had neglected. To whom the king said: I first commanded, they should con- secrate you to that bishopric; but as I hear you despised the place,” and therefore “you shall be far enough from it*.” When Pientius, bishop of Poicters was dead, Austraphius hoped to succeed in his place ; “but king Charibert’’ (one of Clotharius’ sons) “turned his mind, and Pascentius succeeded by the king’s commandment!.” ‘The like precepts of divers Christian kings of France, 1000 years before our days, for the making of Jovinus™, Domnolus®, Nonnichius°, Innocen- i Bjusd. lib. iv. c. 11. [t. i. 310. “‘ Non enim nostra te voluntate expeti- vimus, sed regis preceptione.” ] k Bjusd. lib. iv. c. 15. [t. i. 312. “Turonici autem audientes regressum fuisse regem de cede Saxonum, facto consensu in Eufronium presbyterum, ad eum pergunt. Dataque suggestione, respondit rex, ‘Preceperam enim ut Cato presbyter illic ordinaretur, et cur est spreta jussio nostra ?? Responderunt ei, ‘Petivimus enim eum, sed noluit venire.’ Hee illis dicentibus, advenit subito Cato presbyter, deprecans regem, ut ejecto Cautino, ipsum Arverno jube- ret institui. Quod rege inridente, petiit iterum ut Turonis ordinaretur, quod ante despexerat. Cui rex ait, ‘Ego primum precepi, ut Turonis te ad epi- scopatum consecrarent: sed quantum audio, despectui habuisti ecclesiam il- lam, ideoque elongaberis a dominatione ejus.”’ 1 Bjusd. lib. iv. cap. 18. [t. i. 314. “ Redeunte autem in regnum suum rege Chlothario, magnus cum eo est habitus [Austrapius.] Tempore vero ejus, ad clericatum accedens apud Sellense ca- strum, quod in Pictava habetur dicecesi, episcopus ordinatur: futurum, ut dece- dente Pientio antistite, qui tune Picta- vam regebat ecclesiam, ipse succederet. Sed rex Charibertus in aliud vertit sen- tentiam. Denique cum Pientius epi- scopus ab hae luce migrasset, apud Parisius civitatem Pascentius, qui tunc abbas erat basilice sancti Hilarii, ei succedit, ex jussu regis Chariberti, cla- mante Austrapio, sibi hunc redhiberi locum.””] m jusd. lib. vi. cap. 7. [t. i. 358. “ Jovinus iterum, qui quondam provin- cie# rector fuerat, regium de episcopatu preceptum accipit.’’ | n Ejusd. lib. vi. cap. g. [t. i. 359. “ Ad hee rex annuens, migrante Inno- centio Cenomannorum episcopo, ipsum [Domnolum sc.] ecclesiz illi antistitem destinavit.””] o Kjusd. lib. vi. cap. 15. [t. i. 362. “Cui Nonnichius consobrinus, rege or- dinante, successit.’’} 456 THE PERPETUAL GOVERNMENT CHAP. XV. tius?, Sulpitius’, Promotus', Nicetius*, Desideriust, Gunde- gisilus", Virus*, Charimeres’, Fronimius2 and other bishops of France in sundry churches of that realm, he that liketh to see, may read in the story of Gregory, made bishop of Turon before Gregory the First was placed to the see of Rome. By which it is evident, that other princes besides the Roman em- perors, have from their first profession of Christianity, not only ruled the elections of bishops as they saw cause, but appointed such as were meet for the places to be consecrated, without depending on the voices of the people, or clergy. And what should hinder Christian princes to take this right into their own hands from the people; sinee there is no pre- cept in God’s law to bind the church that the people should elect their bishops ; and consequently the manner of electing them must be left to the laws of each country, without ex- pecting the people’s consent? Bullinger, a man of great reading and judgment, alleging both the examples of the scriptures and the words of Cyprian, which are before re- p Ejusd. lib. vi. cap. 38. [t. i. 370. “Veruntamen Transobadus presbyter rejicitur, et Innocentius Gabalitanorum comes eligitur ad episcopatum, opitu- lante Brunichilde regina.”] q Ejusd. lib. vi. cap. 39. [t. i. 371. “Post hee Sulpitius in ipsa urbe ad sacerdotium, Guntchramno rege faven- te, preeligitur. Nam cum multi mu- nera offerrent, hec rex episcopatum querentibus respondisse fertur: Non est principatus nostri consuetudo, sa- cerdotium venundare sub precio, sed nec vestrum eum pramiis comparare, ne et nos turpis lucri infamia notemur, et vos Mago Simoni comparemini. Sed juxta Dei prescientiam Sulpicius vobis erit episcopus.”] ¥ Ejusd. lib. vii. cap. 17. [t. i. 381. “ Promotus........ in Dunensi castro, ordinante Sigiberto rege, episcopus fue- rat institutus.”’] s Ejusd. lib. viii. cap. 20. [t i. 4o1. “ Nicetius tamen ex laico qui prius ab Chilperico rege preceptum elicuerat, in ipsa urbe episcopatum adeptus est.” } t Ejusd. lib. viii. cap. 22. [t. i. 402. ‘*Laban Halosensis episcopus hoc anno obiit. Cui Desiderius ex laico succes- sit. Cum jurejurando enim rex polli- citus fuerat, se nunquam ex laicis epi- scopum ordinaturum. Sed, quid pectora humana non cogat ‘auri sacra fames?’”] u Ejusd. lib. viii. cap. 22. [t. i. 402. “Tunc rex data preceptione, jussit Gundegisilum Sanctonicum comitem cognomento Dodonem, episcopum ordi- nari.” x Ejusd. lib. viii. cap. 39. [t. i. 409- *‘Obiit et Evantius Viennensis episco- pus, in cujus sedem Virus presbyter de senatoribus, rege eligente, substituitur.””} y Ejusd. lib. ix. cap. 23. [t. i. 423. “ Charimerem enim referendarium cum consensu civium regalis decrevit aucto- ritas fieri sacerdotem, Bucciovaldo ab- bate postposito.”] z Ejusd. lib. ix. cap. 24. [t. i. 423, “Obiit autem et Deotherius Vinciensis episcopus, in cujus locum Fronimius subrogatus est. Hic autem Fronimius Biturice urbis incola fuit. Sed causa nescio qua in Septimaniam abiit: ac post mortem Athanaeldi regis, a Leu- vane successore ejus magnifice receptus, atque in urbe Agathensi episcopus or- dinatus est.”*] CHAP. XV. OF CHRIST’S CHURCH. 457 peated at large, and also the use of the primitive church in choosing their bishops, concludeth thus: “ Notwithstanding I would not collect by these, that the right to choose a bishop should be recalled to the voices of the people. Whether it were meeter to have a bishop appointed by the assembly of the whole church, or by the suffrages of a few, there can be no certain rule prescribed to all churches; for diverse coun- tries have different laws and customs. But if any tyrannically abuse (their right), they may be punished by the godly ma- gistrate, or the right of electing taken from them. For it were better that some grave men by the magistrate’s or the king’s commandment 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 shall be placed, and how to judge of every man’s learning and manners*.” Beza, that holdeth hard for discipline, giveth over popular elections, as no part of God’s ordinance ; and confesseth that in Geneva itself, though their state be popular, yet they allow the people no such power. “ The erecting of the deaconship,” saith he, “ was essential, and never to be abrogated in the church of God. And the manner of appointing (some) for that function in the church, to wit, by election, was likewise essential ; but that the whole multitude was called together and gave their voices, that was neither essential nor per- petual; for after, when experience taught that confusion and ambition rising by occasion of the multitude increased, was to be prevented ; the synod of Laodicea being indeed but pro- vincial, yet approved by the sixth ecumenical council, pru- dently took order by their 13th canon, that the election of a Heinrych. Bullinger. de Episc. in- illo) per tyrannidem, vel cogantur in stitut. et function. ad Heinrych. VIII. Angl. Reg. lib. ii. [Tigur. 1538. p. 100. “Quanquam ex illis omnino colligere nolim, deligendi episcopi jus ad promiscui plebis suffragia esse reducendum. U- trum enim totius ecclesie comitiis an paucorum suffragiis episcopum desig- nari melius sit, nulla potest certa omni- bus prescribi ecclesiis constitutio. Sunt enim aliis regionibus alia jura, alii ritus et instituta. Si qui abutuntur (jure ordinem a sancto magistratu, vel trans- feratur ab eis jus designandi ministros. Satius est enim eligendi munere seniores aliquot ex regis vel magistratus jussu defungi, advocatis consultisque illis qui norint qualis sit functio episcopi, que ejus populi aut ecclesia ratio cui aliquis preficiendus est, qui item pussint de in- geniis eruditione et moribus cujusvis judicare.” } 458 THE PERPETUAL GOVERNMENT CHAP. XV. such as were chosen to the sacred ministry, should not be permitted to the multitude, or to the people; not as if the whole church ought not to be acquainted with sacred elec- tions and to allow them, but for that a mean therein is to be observed ; the prerogative being yielded to assembly of pas- tors; and the second place to the liking of the godly magis- trate; and lastly, the people to be certified openly of the whole matter ; and leave given them, if they have any reason of dissenting, to propose their causes orderly. Which course being hitherto religiously and wisely observed in this city, when one Morellius, a fanatical spirit, in favour of the people, presumed to reprehend, his writing was worthily condemned both in this church and in many synods of France.” The choice of the seven in the Acts maketh no perpetual nor essential rule for elections in the church of God. The coun- cil of Laodicea did well and wisely prohibit the people to have the choice of such as should be called to the sacred ministry. The pastors elect, the magistrates consent, and open report thereof is made to the people; and if they have any just cause to allege against the parties chosen, they must propose and prove their exceptions; and when Morellius would have challenged more interest than this for the people in the election of their pastors, his opinion was condemned both by the censure of Geneva, and by the synods of France. All this is confessed by master Beza’s own testimony. We differ, you think, in some points from the manner of Geneva: we have great reason so to do. ‘They live in a popular state; we ina kingdom. The people, there, bear the chiefest rule ; here, the prince: and yet, there, the people are excluded from electing their pastors. If the multitude have any cause to dislike, their allegation is heard and examined by the pastors and magistrates, but they have no free power to frustrate the whole by dissenting, much less to elect whom they like. Now that our state hath far better cause to ex- clude the multitude from electing their bishops, than thems hath, is soon perceived. The people there maintain their pastors ; our bishops are not chargeable to the commons, but b In responsione ad tractationem de Ministrorum Evangelii Gradibus, cap. 22. fol. 154. et 155. CHAP. XV. OF CHRIST’S CHURCH. 459 endowed by the liberality of princes, without any cost to the multitude. ‘Their pastors are chosen out of the same city, and their behaviour known to all the inhabitants ; our bishops are taken from other places of government, and not so much as by name known to the people, which they shall guide. With us therefore there is no cause why the people should be parties, or privy to the choosing of their bishops; since they be neither troubled with the maintaining of them, nor have any trial, or can give any testimony of their lives and conversations ; which were the greatest reasons that inclined the fathers of the primitive church to yield so much unto the people in the choice of their bishops. And lastly, if princes were not heads of their people, and by God’s and man’s law trusted with the direction and moderation of all external and public government, as well in religion as in policy, afore and above all others, which are two most sufficient reasons to enforce that they ought to be trusted with elections, if they please to undertake that charge, whereof they must yield an account to God; yet the people of this realm at the making of the law most apparently submitted and transferred all their right and interest to the prince’s judgment and wisdom ; which lawfully they might, and wisely they did, rather than to endanger the whole commonwealth with such tumults and uproars as the primitive church tasted of, and lay the gap open again to the factions and corruptions of the unsettled and unbridled multitude. Think you all corruptions are cut off by reserving elections of bishops to princes?] Factions and tumults I hope you will grant are by that means abolished and utterly extinguished. As for bribery, howsoever ambitious heads and covetous hands may link together under colour of commendation to deceive and abuse princes’ ears, yet reason and duty bindeth me and all others, to think, and say, that princes’ persons are of all others farthest from taking money for any such respects. The words of Guntchrannus, Chlotharius’ son, and king of France more than a thousand years ago, make me so to suppose of all Christian and godly princes, who when Remigius bishop of Bourges was dead, and many gifts were offered him by some that sought the place, gave them this answer: “ It 460 THE PERPETUAL GOVERNMENT CHAP. xv. is not our princely manner to sell bishoprics for money, neither is it your part to get them with rewards, lest we be infamed for filthy gain, and you compared to Simon Magus°*.” In meaner persons more justly may corruption be feared than in princes ; who of all others have least need, and so least cause, to set churches to sale. Their abundance, their mag- nificence, their conscience, are sureties for the freedom of their choice. And therefore I see no reason to distrust their elections as likelier to be more corrupt than the people’s. It is far easier for ambition to prevail with the people than with the prince. And as for the meetness of men in learning and life to supply such places, princes have both larger scope to choose, and better means to know who are fit than their people; for since bishops are not, and for the most part cannot be chosen out of the same church or city, what course can the people take to be assured of their ability or integrity, whom they neither live with, nor whose doctrine or manners they are any whit acquainted with? This difference betwixt our times and the former ages of the primitive church whiles some mark not, they cry impor- tunely for the people’s presence and testimony in the choice of pastors; never remembering, the people before there were any Christian magistrates, must needs have greater interest in the election of their pastors than afterward they could have: and when godly princes began to intermeddle with eccle- siastical matters, the people’s testimony was still required, because the parties chosen conversed always with them even in their eyes and ears, whereby they could witness the be- haviour of the electees to be sincere and blameless; which in our days is clean otherwise, by reason the universities and other places of the realm train up men meet for episcopal charge and calling, and not the same churches and cities where they shall govern. “The people’s presence,” saith Jerome, “is required in ordaining a priest (or bishop), that all may know and be sure, that out of the whole people, the ¢ Gregor. Episc. Turon. Hist. Franc. vestrum eum premiis comparare, ne et lib. vi. cap. 39. [t. i. 371. ‘Non est nos turpis lucri infamia notemur, et principatus nostri consuetudo, sacerdo- vos Mago Simoni comparemini.”] tium venundare sub precio, sed nec CHAP. XV. OF CHRIST’S CHURCH. 461 better, the holier, the learneder, the higher in all virtue, even he is chosen to the priesthood, the people witnessing as much ; for that is it which the apostle commandeth in the ordaining of a priest, saying, He must have a good testimony of those that are without4.” If this were the reason, why the people were called to the election of their bishops; then the cause ceasing, why should not the effect likewise cease? If they can give no testimony, (as in our case they cannot,) what needeth their presence ? If the authority of the people were requisite to place their pastor, as when there was no believing prince haply it was; in that respect also the magistrate is more sufficient than the multitude to assure the election, and assist the elect. If con- sent be expected, lest any man should be intruded upon the people against their wills, the people’s consent is by the public agreement of this realm yielded and referred to the prince’s liking. If judgment to discern between fit men and unfit be necessary, I hope the gravity and prudency of the magistrate may worthily be preferred before the rashness and rudeness of the many, that are often led rather with affection than with discretion, and are carried with many light respects and lewd means, as with faction and flattery, favour and fancy, corrup- tion and bribery, and such like baits, from which governors are, if not altogether free, yet far freer than the intemperate and unruly multitude. And so take what respect you will, either of DISCERNING, ASSISTING Or MAINTAINING of fit pastors, and you shall find the choice of bishops lieth more safely in the prince’s than in the people’s hands. The clergy used to discern and elect, the people did like and allow their pastors; and to say the truth, men of the same profession, if they be not blinded with affections, can best judge of each man’s fitness.] Indeed the canon law ruleth the case thus: “Clergymen must elect, the prince may con- ad Gratian. Imper. Decret. Aurei. ille eligitur ad sacerdotium, et hoc at- pars ii. caus. vili. quest. i. [fol. cxcy. testante populo ne qua postmodum re- “Requiritur in ordinando sacerdote tractatio cuiquam; ne quis scrupulus etiam populi presentia, ut sciant om- resideret: hoc est autem quod apostolus nes et certi sint, quod qui prestantior precipit in ordinatione sacerdotis dicens, est ex omni populo, qui doctior, qui ‘Oportet autem illum testimonium ha- sanctior, qui omni virtute eminentior, bere bonum ab his qui foris sunt.’’’] 462 THE PERPETUAL GOVERNMENT sent, the people must request®.” And the late bishops of Rome never left cursing and fighting, till they excluded both prince and people; and reduced the election wholly to the clergy, whom they might command at their pleasures ; but by your leave, it was not so from the begmning. The form of election prescribed by the Roman laws 1000 years since, willed “ the clergy and (the governors or) chief men of the city to come together, and taking their oaths upon the holy gospel, to decree” (that is, to elect or name) “three persons; of which the ordainer was to choose the best at his discre- tion f.”” The fullest words that the ancient Greek writers use for all the parts of election, as tpoBddrcoOat, mpoxeipiCerOar, aipet- cOa, WnpliterOar, emiA€yeoOat, “ to propose, to name, to choose, to decree,” are in the stories ecclesiastical applied to the people. When Eudoxius of Constantinople was dead, and the Arians “had chosen Demophilus in his place ;” the Chris- tians there, as Socrates writeth, ‘chose one Evagrius®.” So- zomen saith, “they decreed Evagrius” to be their bishop*. Nazianzen, speaking of the election of Eusebius, saith: ‘The people were divided into many sides ; some naming one, and some another';” (which word also Socrates useth of the people in the choice of Ambrose*;) and repineth that in his time the “first naming” of the bishop was permitted ‘‘ to the heady and undiscreet multitude!.” At the choice of Paulus to the bishopric of Constantinople, Socrates saith: “The peo- ple were divided into two parts,” and the Omousians “ elect CHAP. XV. Paulus to the bishopric™.” e Ibid. Distinct. Ixii. (fol. Ixxii. “Electio clericorum est, consensus prin- cipis, petitio plebis.”’] f Justinian. Novell. [Vide p. 445. note ¢.] & Socrat. Hist. Eccl. lib. iv. cap. 14. [p. 226. Katpod 5¢ voutoaytes Sedpax Oat oi Tov ‘Opmoovolov, THs éavTa@y mioTEws Evdypidy Twa mpoeBdddoyTo. | » Sozom. Hist. Eccl. lib. vi. cap. 13. [p- 655. WnplCovrar Evd-ypidy twa em- TkoTEly avTaY. | i Greg. Nazianz. in laudem patris sui mortui Orat. [Lutet. Par. 1609. p. 308. ‘Os 5° eis rAclous Tod Shou Siatpe- Gévros, Kal UAAwy %AXov mpoBarAoLEevwr, Constit. cxxiii. The council of Nice was content bmep ev Tois ToLovTos Piret cupBaivew.] k Socrat. Hist. Eccl. lib. iv. cap. 30. [p- 247. TloAAn te Hv avtots 7 pido- veikla, YAAwy BAAov mpoBddAAcoOat orev- ddvTwy. |} 1 Greg. Nazianz. in laudem patris sui mortui Orat. [p. 310. Kal ovdéy ay iv Tais ekkAnolas Kakdy, GAAG mh Tots eimopwrdrois Te Kal SuvaTwrdrots, 7) popa Shuov kal adroyla, nal TobTwy av- TOV pdALoTa Tots EVwYOTATOLS. | m Socrat. Hist. Eccl. lib. ii. cap. 6. (p. 84. Awd of pev Tod ‘Opoovolov Thy miotw puddrroyTes, MlavAoy eis Thy em- okomhv TrooxetolCoy Tas. | CHAP. XV. OF CHRIST’S CHURCH. 463 that such as were ordained by Miletius should be reordered, and placed in the rooms of other bishops that died, “if they were found worthy, and the people elected them®.” Upon the death of Auxentius, at Milan, “the multitude,” saith So- zomen, “ fell to sedition, not agreeing on the election of any one®.” When Nectarius was dead, and Chrysostom chosen to succeed him, Sozomen saith: “The people and clergy decreeing it, the emperor consented ”.”” Socrates saith he was chosen “by the common decree of the clergy and people 4.” Upon the depriving of Nestorius, “many named Philip, but more chose Proclus; and Proclus’ election had prevailed’,” had not some of the mightiest pretended a canon against him, that being named bishop of one city, he could not be trans- lated to another: “which being heard and believed, forced the people to hold their peace*.” So that in the primitive church the people did propose, name, elect and decree, as well as the clergy; and though the presbyters had more skill to judge, yet the people had as much right to choose their pastor; and if the most part of them did agree, they did carry it from the clergy; so the persons chosen were such as the canons did allow, and the ordainers could not justly mislike. 3 If it seem hard to any man that the people in this point should be preferred as far forth as the clergy, let him remem- ber the apostles in the Acts, when they willed the church at Jerusalem to choose the seven, that undertook the care of the n Ejusd. lib. i. cap. g. [p. 28. Tovs Wybicapevwv 5é TodTo Tod Aaovd Ka) Tov A ~ a” de xdpitt Ocod Kal edyais tuerépais ev KAnpov, kad 6 BagtAeds cvyjver. | pnder oxlopati eipebevtas, GAAG aKn- AMddrous ev TH KaboAriKy exkAnola bvTas, Kad ekovotay eéxew mpoxepiCecbat, Kal évouara emreyerOat Tay akiwy ToD KAT- pov, kal bAws mavTa molety Kata vomoy kal Oeopdy toy exkAnowortikdy’ ei BE twas cvpBaln avanatcacba Tav ev TH EKKAnTIG ThYiKadTA mpooavaBalvey Eis Thy TYUAY TOD TETEACUTNKSTOS, TOUS UpTL mpocdnpbevtas, wdvoy ei tétor paivowTo, kal 6 Aabs aipotro. | © Sozomen. Hist. Eccl. lib. vi. cap. 24- [p- 669. TeAevticavtos 5€ avTov, eotaclate 7) mARO0s, ov Toy adtdy ai- povmevor THy MedioAdvwy éxkAnolay ém- oKorrety. | p Ibid. lib. viii. cap. 2. [p. 758. q Socrat. lib. vi. cap. 2. [p. 300. *OAlyou oby Siadpdoaytos xpdvov, Wnpl- Tart Ko buov mdyTwy, KAhpov TE Pye kal Aaod, 6 Baotreds avToy *ApKad.os peTameumer a. | r [bid. lib. vii. cap. 35. [p. 377. daw mepl emidroyis emokdray Ctnots hv" Kar moAAol ev PiAummov, ob Kal Hdn emeuvh- cOnuev, wAclous be Toy TipdéKAov émed€- yovto’ Kat exparnoey by 7 TipdéKAou yvb- pn, «i ph Ties TOY weydAa Suvapéevwv exddvoay, pnoavtes Kavdva eKKAnoia- oTikov KwAvew, Tov dvouacbévTa TWds mbAews emlokomoy eis érépay weTapepe- oOar réAw. | s Ibid. [Todro AexGev Kat morevber, Tov Aaby nouxdlew jvd-yKacer. | 464 THE PERPETUAL GOVERNMENT CHAP. XV. widows, did not make any special remembrance or distinction of the seventy disciples from the rest, who were then present, and part of that company; but committed as well the discern- ing as electing of fit men in common to the whole number of brethren ; reserving approbation and imposition of hands to themselves. For “ calling the multitude of disciples together, they said, Consider of seven men of yourselves that are well reported of, and full of the Holy Ghost, and of wisdom, whom we may appoint over this business. And they chose Stephen (and the other six) whom they set before the apo- stles‘.”” Since then the apostles left elections indifferently to the people and clergy of Jerusalem; if you make that choice a precedent for elections, what warrant had the bishop of Rome to exclude them? if their unruliness deserved after- ward to have their liberty diminished, or their sway restrained ; that belonged not to the pope’s, but to the prince’s power ; and therefore he was but an usurper in taking it both from prince and people without their consents; and Christian princes use but their right, when they resume elections out of the pope’s hands, and by conference with such as shall impose hands on them within their own realms, name whom they think fit to succeed in the episcopal seat. So did the ancient emperors and princes that were in the primitive church, as I have shewed. They never took the whole into their hands, but only gave their consents before the election could take place.] It was a most tedious and troublesome work for one man to name and elect all the bishops in the Roman empire ; and therefore the emperors left the magistrates of each city to perform that care together with the clergy, thereby easing themselves of infinite labour and danger; yet where occasion so required, they shewed what right they had to elect and name such as should t Act. Apost. cap. vi. 2. 3.5.6. Mpoo- Kadeodpevor de of OddeKa TH TANOOS TOY palnray, elrov, OvK apeordv eotw Huas KaTadeltpayvtas Toy Adyov Tov Ocod, dia- Kovely tpaméCas. “EmioKepacbe ody, adeApol, tydpas cE buoy waptvpoupevovs émta, wAhpets Tlvevuaros aylov Kal co- plas, ods KaTacthoopev emt Tis xpelas TavTns’....Kal Hpecev 6 Adyos evemiov mavTds Tov TANOous* Kal ekeAckavTo Sre- pavoy tydpa mAhpyn miorews Kat Tvevua- tos dylov, Kal PiAuroyv, kal Tpdxopoy kad Nixdvopa, kal Timwva Kal Tlapyevar, Kal NikéAaoy mpoohaAutoy "AyTiox€a, ods zornoay evémiov tev amoatéAwy" Kai mpoceviduevor ereOnkay avTois Tas XEl- pas. | CHAR. XV. OF CHRIST’S CHURCH. 465 govern the churches. When Nazianzen had resigned and re- linquished the bishopric of Constantinople to the fathers assembled in the second genera! council, Theodosius the elder “commanded the bishops to give him the names of such written in a paper, as every of them thought fit to be ordained, reserving power to himself to choose one out of that whole number. The bishop of Antioch” (being the chiefest man then present) “put their names in writing,” whom he and the rest thought fittest; ‘‘ and in the last place set Nectarius to gratify Diodorus” bishop of ‘Tarsus, that had commended him for his gravity and person, though otherwise unknown. ‘The emperor reading the catalogue of those that were written, stood at the name of Nectarius, and hold- ing his finger there, read them all over again, and at length chose Nectarius. Every man marvelled, and asked who this Nectarius was, and of what profession, and of what place. And understanding that he was not yet baptized, they mar- velled the more at the emperor’s judgment. Diodorus him- self understood not so much; for had he known it, he durst not to have given his voice to one unbaptized to be made a bishop. The emperor hearing that he was not yet baptized, stood in his resolution, notwithstanding many bishops la- boured against it. And so was Nectarius baptized, and whiles he was in his christening vesture, declared to be bishop of Constantinople by the common decree of the council *.” The u Sozomen. Hist. Ecel. lib. vii. cap. tay eyypapevTwy thy Karddovyoy, earn 8. [p. 713. Ov cis paxpoy 5 mpoora- em Nextapiy kai otvvovs yevduevos, tavros Tov Bacihéws Tots tepedow, ey- ypdvat xaptn Tas mpoonyoplas ay Exa- oto. Soxidlovcw eis Thy XeEtporoviay dkiwy, éavtg@ 5 ghuvddtaytos ex mdvtwy Tov évds Thy alpeciv, GAAoL mev BAXovs eveypayay" 5 Se Ths “Avtiwxéwy exkAn- alas iyyoumevos, eyypaper wey obs eBov- Aeto" eaxatov b& mavtwy mpoarlOnat Nexrdpiov 61% Thy mpbs Arddwpov xdpw. | (Supra in eodem capite. “Etuxe 5€ ré7e diavootpmevos Ka EauTov 6 Arddwpos, Tiva xpn mpoBsrAdAco Oat cis Tiv oMovdaCouerny xelporoviay’ Kal idéy eis Nexrdpioy, &tvov elvat Tis emickonas evduioce’ Kal Kato voov evGus avTe mporerebn, moAidy T ay- dpds Kal eldos icpompents, kal rd mpoonves Tay Tpdrwy. Ep.| x Ibidem. [Avayvods be 6 Baoreds BILSON. TXOAH Kal’ EavTdy eBovdAcveTo, Thy dd- Ktvdov émifels TH TeAEUTala ypaph. Kat avadpopov eis THY apxhy, avlis wayTas emravnAde, kal Nextdpioy aipcirat. Oadua d& maow eyéveto: Kal emvyPdvovto batts eln Nektdpios ovTos Kal modambds Td emi- Thdevpa, Kat mébev’ pabdyTes de wh Kar puoTnpioy meTerxnkevar Toy bvdpa, ere MaGAAov ebavpaloy To mapddokoy THs TOD Baciéws nploews* Hyver 5& TovTo, ol- poor, Kal Arddwpos* ov yap ay eOdppnoev cldws, ert GuvnT@ Bodvar Wipoy tepwa- yns' [GAN ola cixds, vouloas woAuby byTa, Hh Kal mdAa pepvijcbar ovK deed de Taura ovveBawev.] ered kal Baotreds apinroy avToy civat malay, em Tis av- Tis Emcive Youns, TOAABY lepewy ayTt- TewovtTwy [emel 5 wdvres eltay, Kat uh 466 THE PERPETUAL GOVERNMENT CHAP, XV. people intermeddled not with this choice, the bishops named every man his friend whom he sought to preferY. Nectarius came by chance to know whether Diodorus would any thing unto ‘Tarsus, whither he was then travelling, who fell on the sudden in liking with him, being an ancient and grave man, but had no further knowledge of him, and shewed him to the bishop of Antioch, praying him to remember the man, when he wrote the names for the emperor. The bishop of Antioch derided’ the conceit of Diodorus, by reason “ many worthy men were nominated for this election,” and for fashion’s sake to please Diodorus, placed Nectarius last. The prince not knowing the one nor the other, fastened on his name, and would not be removed, though by the canons he could not have been elected, and many bishops bent them- selves to alter the emperor’s mind. ‘This election was made wholly by the prince, not only without the clergy and people, but against both the canons and the liking of the bishops then assembled ; and yet the general council took it to be their duties to pronounce him and ordain him bishop of Con- stantinople according to the emperor’s choice. The bishops, you see, delivered the names, which princes now do not observe.] The bishops, you see, knew not the man; for had they known him, they could not by the canons have named him. And had the emperor of himself known any other to be fit besides those named in his paper, he might as well have chosen one of them, as he did Nectarius. Howbeit I do not gainsay, but princes should be well advised whom they choose ; and assured either by their private experience, or by the public commendations of others, that the men are likely to live unspotted, and do good in the church of Christ. ™m vhoe TOU Kparoivtos ouveBnoay,| euvhOn: kal Thy puotuchy evra ert Tuprer nevos, Kown Wnp@ THs ovvddou avaryopeveTat KovotaytivouTdAews emi- oKorros. | y Ejusd. Hist. Eccl. lib. vii. cap. 8. [p- 713. "Ev TovT® de Nenrdpids TIS Tapoebs Tis Kiuxias, TOU AaumpoTatouv Tdyparos THS ouyKANTOU, ev Kevorayti- vou bret dierpiBev" 78n be TapeokevaoMe- vos eis Thy Tatpida amiévat, maparyiverat mpos Addwpov Toy Tapood énlokomov, elye BovAotto ypdpew emoroAds* Kopt- odpuevos’ @ruxe dé TéTE Siavoovmevos Kad’ éautoy 6 Addwpos, Tiva xp mpoBuArAc~ c0at cis Thy orovdafouevny xeEtporovlay: kat idwy els Nextdpiov, &éiov clvar Tis emukom ys evouloe....-... Kal as en’, &AAo Te ayayov avtoy mapa Toy AyTio- xelas emloxomoy, emjvet, Kat omovdacew aUT@ TwapeKaAci. | z Ibidem. [‘O 5€ em MeLEpmynLevep mpdyuart, TohAGy emionpotaray aySpav brovnpwy bytwy, eyéAace Thy Awoddépou Wijpor. | CHAP. XV. OF CHRIST’S CHURCH. 467 For since the Holy Ghost hath pronounced that such as im- pose hands on any presbyters or bishops are partakers of their sins, if they do not thoroughly examine and refuse such as they find unfit, I must confess, that if princes will not endure to have the persons whom they choose, to be tried by such as shall ordain them, they undertake that burden them- selves, which otherwise lieth on the ordainers. No power on earth may frustrate or abolish the precept which the Holy Ghost giveth, “ Lay hands hastily on no man;” if hands be hastily laid on, that is, if men apparently unworthy be called to the government of the church of God, be it people, pre- late, or prince, that is wittingly the cause thereof, God will not so be answered. The suffering of wicked men to infect or trouble the church is evil, the commanding of such to be placed in the church is worse. I do not speak as if Christian princes might not safely elect and name bishops without danger or scruple; only they must remember, as it is an honour in preeminence to choose those that shall guide the church under them, so is it a burden of conscience to provide by the best means they can, that no venomous nor unclean thing so much as enter the house of God, to defile it with his presence, or disorder it with his negligence. The ancientest laws of our country witness that elections were free from force, fear, or entreaty* of all secular powers ; and the kings of this realm consented it should be so.] As ancient laws of this realm as those witness that the kings of England had the gift and collation of bishoprics and other dignities of their advowry, before free election was granted. And when princes first yielded that the clergy should make free elections, they restrained them to these conditions, that they should ask license of the king to choose, and when their election was made, it was not good without the royal assent. The statute of provisors of benefices made at Westminster the a Artic. Cler. cap. xiv. [edit. anno fiat in futurum. Item si vacet aliqua ix. Edvard. II.in ‘‘ Magna Charta et cet. antiq. Statuta.” Lond. 1556. fol. 94. “ Responsio, De idoneitate persone pre- sentare ad beneficium ecclesiasticum pertinet examinatione ad judicem ec- clesiasticum: ita hactenus usitatum, et dignitas ubi electio est facienda, peti- tum quod electores libere possunt eli- gere absque incussione timoris et qua- cunque potestate seculari, et quod ces- sent preces et oppressione in hac parte.” | Hh 2 1 Tim.v.22. 468 THE PERPETUAL GOVERNMENT CHAP. XV. 25th of Edward the Third will tell you so much; the words be: “ Our sovereign lord the king and his heirs” (in case the bishop of Rome do intermeddle against the law) “ shall have and enjoy for the time the collations to the archbishoprics and other dignities elective, which be of his advowry, such as his progenitors had before that free election was granted, sithence that the first elections were granted by the king’s progenitors upon a certain form and condition; as to demand license of the king to choose, and after the election, to have his royal assent, and not in other manner; which conditions not kept, the thing ought by reason to resort to his first nature’.” By which it is evident, the kings of England had right to confer bishoprics and other dignities, before free elections were granted, and when they granted free elections should be made, they did never dispossess themselves of these two pre- rogatives: first, that the king’s license must be asked to choose ; and next, the king’s consent to make the election good; yea, Henry the First, the Conqueror’s son, sent the pope word in great earnest, that “he would not lose the investi- ture of his churches, not for the loss of his kingdom*:” and so neither clergy nor people had ever any right in this realm to choose their bishops since the kings of this land began to endow them with lands and livings for the ease of their peo- ple, and benefit of their church, but by the king’s grant, and with the king’s leave and consent. For God’s law prescribing no form of elections, it is most clear by the laws of this realm, that princes, being the first founders of churches and endow- ers of bishoprics, ‘‘ have had, and ought to have, the custody » Statutum de provisoribus beneficio- rum apud Westminster. anno 25. Ed- wardi III. [Statutes of the Kealm, 1810. vol. 1. pp. 317, 318. “ Notre seigneur le roi et ses heirs elent et enjoiceut pur cele foitz les collacions, es erceveschees, eveschees, et antres diynites electives, qe sont de savowerie, autieles come ses progenitours avoient avant ge franche election feust graunte desi come les elec- tions feurent primes grantez par les pro- genitours le roi sur certeines forme et condicion come a demander du roi conge de eslir et puis la election davet son assent roial et ne mye en autre manere les queles condicions nyent gardez la chose doit par reson resortir a se primere na- ture.”’ | ¢ Matth. Par. Hist. in Henrico Pri- mo, an. 1103. [Ed. Willielm. Wats, S.T.D. Lond. i640. p. 59. “ Dehine die pro regiis constituto negotiis, Wil- lielmus de Warenast clericus et procu- rator regis Anglorum causam ipsius in medium tulit, ac inter alia constanter allegavit, quod nec ipse pro regni amis- sione investituras ecclesiarum amittere velit.””} d Magna Charta, cap. vy. [Lond. 1556. fol. 3. ‘‘ Et si dederimus vel vendideri- mus alicui custodiam alicujus talis terre, et ille inde destructionem fecerit vel CHAP: XV. OF CHRIST’S CHURCH. 469 of the same in the vacancy, and the presentmentse and colla- tions of those prelacies, as lords and advowees”’ of all the lands and possessions that belong either to cathedral churches or bishops. If you speak of former ages, when as yet bishops lived on the oblations of the faithful, I have then likewise shewed by the example of Theodosius and others, twelve hundred years ago, that princes, though not as patrons, yet as higher powers, made elections of bishops as they saw cause ; and though they did not reserve all elections to their personal and royal assent, yet in their steads the magistratesf and chief men of each city were to consent, before the election could be good; yea, they were to make the election jointly with the clergy’, as we find confirmed by the Roman laws. Not only princes, but patrons are suffered in every church to present whom they think meet to take cure of souls; and so the people are every way defeated of their choice.] Call not that the defeating the people of their right, which was begun with so great reason for the good of the people, and hath now continued more than a thousand years, warranted by the laws, and practised with the liking of all nations. The law of this land knoweth not the beginning of patronages. Advocations" and presentations! are remembered in Magna cap. 20. [Hale 1771. t. iii. p. 1000. Atrn MeTa TOAAGS GuUUTAOKaS oretoamern, €lTa. THs Jeoyvwolas ciodekauevn Td POs, iTH- vastum, amittat illam custodiam, et tra- datur duobus legitimis hominibus de feodo illo, ut predictum est, qui simili- ter nobis respondeant, sicut predictum est.’ © In Parliamento Edwardi I. apud Carlisle, 25. regni sui. Citatur 25. Ed- wardi III. in Statut. de Provisoribus apud Westm. [Statutes of the Realm, 1810. vol. i. p. 316. ‘* Et en cas ge das- cune erceveschee eveschee dignite ou autre quecumge benefice soit reservacion collacion ou provision faite par le court de Rome en destourbance des elections collacions ou presentacions susnomes meisme les temps des voidances qetieles reservacions collacions et provisions deu- sent prendre effect qe a meisme la void- ance meismes les rois countes barons et nobles come seignours et avowes eussent et aver deussent la garde de tieles voidances et les presentementz et collacions des benefices esteanz des tieles prelacies.” | f£ Theodoret. Hist. Eccles. lib. iv. oey apxiepéa TpoBANOiva TS eOver Ma- ony Twa, ev weOoply THs Aiyirtou Kar Tadoorivns eoKnvapevoy. Tavrny deta- bevos 6 BaAns Thy altnoww, eis Thy >Areé- dyBpevay amaxOjjva. tov Oetoy tvdpa mpooerake, KaKeey avTdoy Thy apxicpa- Tiny bmodekac0at api. | & Justiniani Novell. Constit. exxiii. [Gotting. 1797. DP 4809. OcomiCoper Tol- yoy, boas Gy xpela yeunrae értoKomoy XetporovnPivat, TOUS _kAmpucovs kal Tovs TpoTous THIS TOAEWS 7 ns perret emlaokomos xXelporovetabat, el tpiol mpooémois Wn- plouara mosety. | h Magna Charta, cap. xxxiii. [p. 7. “ Omnes patroni abbathiarum, qui ha- bent cartas regum Anglie de advoca- tione, vel antiquam tenuram vel posses- sionem, habeant earum custodiam cum vacarint, sicut habere debent et consue- verunt, sicut superius declaratam est.""! i Ibid. cap. xiv. [p. 4. ‘ Assise de ™ 470 THE PERPETUAL GOVERNMENT CHAP. XV. Charta, as things long before current by the laws of the realm. The plea of Quare impedit*, when the bishop refuseth the patron’s clerk, as well for the summonitions as for the return, is mentioned in the statute of Marlebridge, anno 52. Hen- rici III. The laws of foreign countries are far elder than ours that are extant. Amongst the laws of Charles the Great, made for France and Germany, and collected by Ansegisus in the year 827, this is one: “It is decreed that presbyters shall not be appointed in any churches, nor removed from thence, with- out the authority and consent of the bishops. And if laymen offer clerks of tolerable life and learning unto bishops to be placed in their own churches (that is, where laymen are pa- trons) the bishops upon no manner of occasion shall reject them!.” Neither might the patron place a clerk without the bishop, neither could the bishop refuse the patron’s clerk, if he were such as the canons did tolerate. In Spain, about the seventh year of king Reccesiunthus, and the 654th year of Christ, the council of Toledo made this canon: ‘* We decree, that as long as the founders of churches remain in this life, they shall be suffered to have the chief and continual care of the said places; and themselves shall offer meet rectors unto the bishop, to be ordained in those very churches. And if the bishop, neglecting the founders, shall presume to place any others, let him know that his admission shall be void; and to his shame, others shall be placed in their steads, even such as the founders shall choose, being not unworthy™.” Long before this, the Roman laws determined ultima presentatione semper capiantur coram justiciario de banco, et ibi termi- nentur.” | k Statutum de Marlebridge. [in “ Magna Charta;” cap. xii. fol. 21. “‘ In assisis autem ultime presentationes, et in placito quare impedit de ecclesiis va- cantibus, decem dies de quindena in xv. vel de tribus septimanis in tres septima- nas prout locus fuerit propinquus vel remotus.”’] 1 Ansegisi Abbatis Karoli Magni Leg. Eccles. [Paris. 1603. lib. i. capitul. go. “ De presbyteris constituendis.” ‘‘ Sta- tutum est ut sine authoritate et con- sensu episcoporum, presbyteri in qui- buslibet ecclesiis nec constituantur nec expellantur. Et si laici clericos proba- & bilis vite et doctrine episcopis conse- crandos, suisque in ecclesiis constituen- dos obtulerint, nulla qualibet occasione eos rejiciant.” ] m Concil. Tolet. LX. cap. ii. [t. vi. col. 453. “ Quia ergo fieri plerumque cognoscitur, ut ecclesiz parochiales, vel sacra monasteria ita quorumdam episco- porum, vel insolentia, vel incuria, hor- rendam decidant in ruinam, ut gravior ex hoc oriatur edificantibus meeror, quam in construendo gaudii extiterat labor, ideo pia compassione decernimus, ut quamdiu earumdem fundatores eccle- siarum in hac vita superstites extiterint, pro eisdem locis curam permittantur habere solicitam, et solicitudinem ferre precipuam, atque rectores idoneos in CHAP. XV. OF CHRIST'S CHURCH. 471 the like throughout the Roman empire. “If any man build a church or house of prayer, and would have clerks to be placed there, he or his heirs; if he allow maintenance for those clerks, and name such as are worthy, let them be ordained upon his nomination. But if such as they choose be prohi- bited by the canons as unworthy, then let the bishop take care to promote some, whom he thinketh more worthy ".” This law giveth two reasons for patronages, which I take indeed were the very grounds of that interest they have at this day; to wit, building the church, and maintaining the ministers. Before the law for tithes was made in cities, the clergy lived of the voluntary oblations and donations of the faithful ; in country villages the lord of the soil was left to his discretion to yield what allowance he thought good out of his land for the maintenance of the minister; the rest of the in- habitants being but his husbandmen and servants, had neither wealth to build churches, nor right to give any part of the fruits and profits of their lord’s land. So that either churches must not at all have been built in country towns, or the lords of each place were to be provoked to the founding of churches, and allowing convenient proportions with the honour and pre- eminence to dispose their own to their liking. Neither do I see any thing in God’s law against it; for when you affirm the people should elect their pastor, I trust you do not include in that word children, servants, beggars, or bondmen; but such as are of discretion to choose, and ability to maintain their pastor. Put then the case, which was in the primitive church when the villagers and husband- men of each place had no state nor interest in the lands which iisdem basilicis iidem ipsi offerant, epi- scopos ordinandos. Quod si tales forsan non ipveniantur ab eis, tune quos epi- scopus loci probaverit Deo placitos, sa- cris cultibus instituat, cum eorum con- niventia servituros. Quod si, spretis eisdem fundatoribus, rectores ibidem presumpserit episcopus ordinare, et or- dinationem suam irritam noverit esse, et ad verecundiam sui alios in eorum loco, quos iidem ipsi fundatores condig- nos elegerint, ordinari.”’] n Justin. Novell. Constit. exxili. cap. 18. [Gotting. 1797. p. 500. EY 71s evKThpliov olkoy Katackevdces, ka Bov- Anbeln ev alTG KAnpicovs mpoBadrco Car, } autos 7) of tobTov KAnpovduor ei Tas damdvas avtol Tots KAnpiKois xopnyh- govot, Kad aklovs dvoudoovet, Tovs dvo- pacOevTas xepotoveicba ei 5€ Tovs Tap avr@v emaAeyevTas, as avatious kw- Avoovaw of Actor Kavdves XELpoTovnOivat, ThvikadtTa 6 Tav Ténwy Oeidtatos emi- aKomos obs by vouloot KaAAlovas, mpo- Baddrco8at ppovTicerw. | 472 THE PERPETUAL GOVERNMENT CHAP. XV. they tilled, but served the lord of the soil, and had allowance for their pains out of the fruits of the earth at his pleasure ; what assurance or maintenance could those men yield unto their pastors? Call to mind but the conquest of this land, when there was neither freeholder, nor copyholder, but all bond besides the lord; who could then elect a clerk, but only the lord of the place, since no man was free but he alone? Wherefore patronages and presentations are far ancienter in this and all other Christian realms, than either the liberty or hability of husbandmen and copyholders ; and when the lords of villages having erected churches, and allotted out portions for divine service, made afterward some free, and some bond tenants; did either God’s or man’s law command or intend, that their latter grants should overthrow their former rights? That which hath so many hundred years been settled and re- ceived by the laws of all nations, as the remembrance and in- heritance of the first founders or donors of every church, shall a few curious heads make the world now believe it is repug- nant to the law of God? By your eager impugning of pa- tronages, without understanding either the intent or effect of them, wise men may soon see what soundness of judgment the rest of your discipline is likely to carry. To close up this question—if the allowance given at first to the ministers of each parish by the lord of the soil, were mat- ter enough in the judgment of Christ’s church, to establish the right of patrons that they alone should present clerks, because they alone provided for them ; the prince’s interest to confer bishoprics hath far more sound and sufficient reason to warrant it: for besides the maintenance which the kings of this land yielded, when they first endowed bishoprics with lands and possessions, to unburden their people of the sup- port and charges of their bishops; and in that respect have as much right as any patrons can have: the preeminence of the sword whereby the prince ruleth the people, the people rule not the prince, is no small enforcement, that in elections, as well as in other points of government, the prince may justly challenge the sovereignty above and without the people, God’s law prescribing no certain rule for the choice of bishops; the people may not challenge the like without or against the CHAP. XV. OF CHRIST’S CHURCH. 473 prince. And lastly, though the people in former ages, by the sufferance of magistrates, had somewhat to do with the elections of their bishops; yet now for the avoiding of such tumults and uproars as the primitive church was afflicted with, by the laws of this realm and their own consents, the people’s interest and liking is wholly submitted and enclosed in the prince’s choice, so that whom the prince nameth, the people have bound themselves to acknowledge and accept for their pastor, no less than if he had been chosen by their own suffrages. And had they not hereunto agreed, as by parlia- ment they have, I see no let by God’s law, but in Christian kingdoms when any difference groweth even about the elec- tions of bishops, the prince, as head and ruler of the people, hath better right to name and elect, than all the rest of their people. If they concur in judgment, there can be no variance ; if they dissent, the prince (if there were no express law for that purpose, as with us there is) must bear it from the peo- ple; the people by God’s law must not look to prevail against their prince. ; If we might safely do it, we could object against the prince’s giving of bishoprics, that Athanasius saith: “ Where is there any such canon, that a bishop should be sent out of the pa- lacee?” And the second council of Nice allegeth an ancient canon against it: ‘“ All elections of bishops, presbyters, or dea- cons, made by the magistrate, are void by the canon which saith: ‘If any bishop obtain a church by the help of the secular magistrate, let him be deposed and put from the Lord’s table, and all that communicate with himpP.’” The council of Paris likewise in earnest manner: “ Let none be ordained bishop against the wills of the citizens, but only whom the election of the people and clergy shall seek with full affection. Let him not be intruded by the prince’s com- o Athanasii Hist. Arian. ad Mona- chos. [Paris. Benedict. 1698. tom. i. part. i. p. 375. Mas 5¢ kat mpopaci(sue- vos ppovti€ew Tov exkAnotaotiKov Kavd- Vos, TdyTa Tapa TodToY emevonoe Tpar- Tew; Motos yap Kayoy amd Tadatiov méeutecbar Toy emloKotoy ; 7) motos Kavwy otpariétas emiBalvew exxAnoias ;] P Concil. Nicen. If. can. iii. [t. vii. col. 597. Maoay Wigov ywouerny mapa apxdvtwy, emiaxdmov, 7) mpecButépov 7 diaxdvov, Ukupoy mevey Kata Tov Kavdva Tov A€yovTa, Ei tis emlokomos KoopmuKors tpxovor xpnoduevos, dv adtay eyxpatys €xcAnolas yerntat, KaBaipeloOw Kad apo- pilec@w, Kal of Kowwvodytes alte mdy- Tes.] ATA THE PERPETUAL GOVERNMENT CHAP. XV. mandment, nor by any other means against the consent of the metropolitan and the bishops of the same province. And if any man by overmuch rashness presume to invade the height of this honour by the prince’s ordination, let him in nowise be received by the bishops of the same province4.”] Rules of discipline be not like rules of doctrine. In Christian faith whatsoever is once true, is always and every where true; but in matters of ecclesiastical government, that at some times and in some places might be received and allowed, which after and elsewhere was happily disliked and prohibited. If any father or council affirm, that by God’s law the people have right to elect their bishop, the prince hath not; the assertion is so false, that no man need regard it. No proof can be made, that the people have by the word of God an essential interest in the choice of their pastors. If we speak of man’s law, what some councils decreed, other councils upon just cause might change; and what some princes permitted, their successors with as great reason might recall or restrain, as the variety of times and places required. Of councils St. Austin saith: “ Who can be ignorant that general coun- cils are often amended, the former by the latter, when by the experiment of things, that is opened which before was hid, and seen which before was not perceived, and that without any smoke of sacrilegious pride, obstinate arrogance, or en- vious contention". Of princes’ edicts I take the case to be so clear, that no man doubteth whether human laws may be altered or no. q Concil. Paris. III. can. viii. [t. v. col. 817. “ Nullus civibus invitis ordi- netur episcopus, nisi quem populi et clericorum electio plenissima quesierit voluntate, non principis imperio, neque per quamlibet conditionem, contra me- tropolis voluntatem, vel episcoporum comprovincialium, ingeratur. Quod si per ordinationem regiam, honoris istius culmen pervadere aliquis nimia temeri- tate presumpserit, a comprovincialibus loci ipsius episcopus recipi nullatenus mereatur, quem indebite ordinatum agnoscunt. Si quis de comprovinciali- bus recipere contra interdicta presump- serit, sit a fratribus omnibus segregatus, etab ipsorum omnium caritate semotus.” | All princes have the sword with like commis- r Augustin. de Baptismo contra Do- natistas, lib. ii. cap. 3. [t. vii. col. 392. “ Quis autem nesciat, Et ipsa concilia que per singulas regiones vel provincias fiunt, plenariorum concilio- rum authoritati, que fiunt ex universo orbe Christiano, sine ullis ambagibus cedere, ipsaque plenaria spe priora posterioribus emendari, cum, aliquo ex- perimento rerum, aperitur quod clausum erat, et cognoscitur quod latebat, sine ullo typho sacrilege superbie, sine ulla inflata cervice arrogantiz, sine ulla con- tentione livide invidiw, cum sancta hu- militate, cum pace catholica, cum chari- tate Christiana.”] CHAP. XV. OF CHRIST'S CHURCH. 475 sion from God, and bear their sceptres with one and the same freedom that their progenitors did. As they may with their own liking abridge themselves of their liberty, so may they with the advice and consent of their state resume the grants of former princes, and enlarge the privileges of their royal dignity as far as God’s law permitteth. For answer then to your authorities, I say: first, Athana- sius and the other two councils might speak of those times, when as yet Christian princes had not revoked elections of bishops to their own power, but by their public laws com- manded their clergy and people to make choice of their pas- tors. And in that case, he that contrary to the positive laws of any kingdom or commonwealth made secret means, or pro- cured to be placed by the private letters of princes against the open laws of the realm where he lived, was an ambitious and violent intruder, and not worthy to bear the name of a pastor and bishop in Christ’s church. Next, Athanasius and the rest may speak not of election, but of examination and ordi- nation, which by God’s law is committed to bishops, and not to princes; and then their meaning is, It is not sufficient for a bishop to have the prince’s consent and decree; he must be also examined and ordained by such as the Holy Ghost hath appointed to impose hands on him, which no man may omit though he be never so much allowed and elected by the princes; and so both their words and proofs seem to import. Athanasius misliketh that Constantius sent such as should be bishopss out of his palace, and forcibly invaded the churches by his soldiers and captains, none of the comprovin- cial bishops approving or admitting them. The second coun- cil of Nice doth not impugn that princes should elect, but that the decreet of the magistrate is not enough to make a s Athanasii Hist. Arianorum ad Mo- nachos. [Vide p. 473. not. ©.] tet enim eum qui promovendus est ad episcopatum ab episcopis eligi, quemad- t Niceni Synodi II. can. iii. [t. vii. col. go5. “ Omnem electionem que fit a magistratibus, episcopi, vel presbyteri, vel diaconi, irritam manere, ex canone dicente, ‘Si quis episcopus secularibus magistratibus usus, per eos ecclesiam obtinuerit, deponatur et segregetur, et omnes qui cum eo communicant. Opor- modum a sanctis patribus Nice decre- tum est in canone, qui dicit : Episcopum oportet maxime quidem ab omnibus qui sunt in provincia constitui: si autem hoe difficile fuerit, vel propter urgentem necessitatem, vel propter vie longitudi- nem, tres omnino eodem convenientes, lis quoque qui absunt simul suffragium 476 THE PERPETUAL GOVERNMENT CHAP. XVI. bishop. And why? he must be approved and ordained by the bishops of the same province, and by the metropolitan, as the Nicene canons witness. Now the fourth canon of the Nicene council which they mention, speaketh not a word who shall elect and name bishops, but who shall examine and or- dain them, as is evident to be seen. And so the council of Paris: “ Let him not be imposed by the prince’s precept against the metropolitan’s good willt.” And therefore if any rashly presumed to invade that honour, per ordinationem re- giam, “as ordained by the king,” and not by the metropolitan and his comprovincials, no man might accept him or acknow- ledge him for a bishop. Neither hath the ancient canon any other sense, which saith: “ If any bishop resting on worldly governors, by their help get any church, let him be deposed and excommunicated, and all that join with him*.” ‘They do not exclude princes from naming and electing of bishops, no more than they do the people; only they reject violence, for- somuch as a bishop by the rules of the Holy Ghost must be thoroughly examined, and peaceably ordained by such as shall impose hands on him, and not peremptorily intruded or im- posed by any earthly force or power. CHAP. XVI. The meeting of bishops in synods ; and who did call and moderate those assemblies in the primitive church. pe necessity and authority of synods is not so much in question betwixt us, as the persons that should assemble and moderate those meetings. The disciplinarians themselves, if I be not deceived, are far from making their pastors or presbyteries in every parish supreme judges of doctrine and manners without all exception or revocation; and we be fur- ferentibus et assentientibus per literas, tune facere electionem: eorum autem que a se fiunt, confirmationem dari in unaquaque provincia metropolitano.”’ | u Concil. Paris. III. can. viii. [t. v. col. 817. ‘ Non principis imperio, ne- que per quamlibet conditionem, contra metropolis voluntatem, vel episcoporum comprovincialium, ingeratur.” Vide p. 474. not. 4.] x Canon. A post. xxix. [t. i. col. 32. Ef tis éenloxomos Koomikots &pxKovot xp7- odmevos, 5.’ adtav eykpaths yevntat er- 4 / ‘ > y KAnolas, KabaipeloOw, Kal apopi(erbw, Ka of KowavodyTes avT@ TayTES. | CHAP. XVI. OF CHRIST’S CHURCH. 477 ther: for what if the pastors or presbyters of any place main- tain heresy or offer injury, which are cases not rarely inci- dent, but every where occurrent even in those that bear the names of Christians? shall impiety and injustice so reign and prevail in the church, that none may withstand it, or redress it? ‘That were to make the house of God worse than a den of thieves ; for thieves fear the detecting, and fly the punish- ing of their offences; which many presbyters would not, if there were no way to restrain and overrule their pestilent and wicked purposes. Wherefore, as in civil affairs there are laws and powers to uphold justice and prohibit violence, without the which human societies could not consist ; so in the church of Christ, when it is without the help and assistance of a Christian magistrate, there must be some external and judicial means to discern error and redress wrong, in case any parti- cular person or church be infected or oppressed ; otherwise, there is no possibility for truth and equity to harbour long amongst the sons of men. The remedy which the primitive church had and used against heresy and injury, she derived as well from the pro- mise made by Christ’s own words, as from the example of the apostles in the like case. Christ willing such of his disciples as were grieved by their brethren, after the first and second admonition, “ to tell it to the church;”’ addeth, for the direc- tion and confirmation of all religious assemblies and confer- ences: ‘‘ Where two or three are gathered together in my Matt. xviii. name, there am I in the midst of them ;” and, “ Whatsoever you er 2G shall bind on earth shall be bound in heaven: and whatso- ever you shall loose in earth shall be loosed in heaven.” Whether the name of the church in this place be taken for the assembly of elders and rulers under Moses’ law, or of pastors and teachers under the gospel, to me it is indifferent ; this is evidently the order which our Saviour willeth to be observed; from private admonition to go to witnesses, and from witnesses to assemblies. So the word éxxAyola doth most plainly signify; and so the promise annexed doth clearly import: “ Where two or three are assembled together in my name, I am in the midst of them.” Neither could any other course be established in the 478 THE PERPETUAL GOVERNMENT CHAP. XVI. church: for since an end of controversies must be had amongst men, lest perpetual contention bring final confusion, and pluck up the very roots of all charity and equity from amongst men, when neither private persuasion nor friendly mediation can appease the parties contending; what other order could be prescribed, but a judicial hearing and deter- mining of things in question? Now judges must needs be either single or assembled; and single judges of force must either be sovereign and supreme judges, or else under supe- riors appointed by the same warrant. The bishop of Rome claimeth a single and sole commission to hear and conclude all causes concerning either faith or right ; and were his proof as good as his challenge is proud, it were worth the discus- sing: but the more he claimeth the more he sinneth, by rea- son he taketh unto himself without commission, an infallible and inevitable judgment over all men and matters upon the face of the earth, that any way touch the truth or the church. Princes are single and sovereign judges of earthly things, and when they believe, the defence and maintenance of the church and faith is by God himself committed to their power and care ; but Christ did not settle the sword to be the general and perpetual rule to govern his church: for then without a prince there could be no church; and consequently, neither in the apostles’ times, nor three hundred years after, had Christ any church here on earth, since none of the Roman princes, that were lordso f the world, publicly maintained the Christian faith before Constantine. Since we find no single nor supreme judges, on whom the church of Christ must always depend for the debating and ending of ecclesiastical strifes and contentions; of necessity there must either be none, which were the utter subversion of all peace and order amongst the faithful, where there wanteth a Christian magistrate, or else the pastors and stewards of Christ’s church, to whom the care and charge thereof is com- mitted, must assemble together, and with mutual conference and consent, perform those duties to the church in general, which otherwise they do to each particular place and person: for though pastors be affixed to their places and charges, yet that doth not hinder the common care they should have of all CHAP. XVI. OF CHRIST'S CHURCH. 479 the members of Christ’s body; and therefore when need so requireth, they must as well employ their travail abroad, as bestow pains at home, to direct or pacify the household of faith. This brotherly kind of succouring and assisting each other in troubles and dangers, is sometimes performed by let- ters, but never so thoroughly and effectually as by meeting and assembling together, when with deliberate and full advice, they may hear and determine what they think meetest for the safety and quietness of the church of God. Their warrant so to do is builded on the main grounds of all divine and human societies, strengthened by the promise of our Saviour, and assured unto them by the example of the apostles and perpetual practice of the church of Christ. By God’s law, what obedience and reverence the father may ex- pect from his children, the same or greater must all believers yield to the fathers of their faith, They are comprised in the same name, and in the same commandment with the fathers of our flesh, and consequently must have the same honour. And if the fulness of each man’s reward must be according to the excellency of his labour, they that beget us, nourish us, and continue us in Christ, deserve far greater honour than they that bring us into this world, and proyide only for the things of this life. Again, the church is the body of Christ, and in that respect, as in our bodies, so in his, not only the members have a common care for the whole, but the principal parts must direct and guide the rest ; namely, the eyes to see, the ears to hear, and the mouth to speak for the whole body. Such therefore as Christ hath placed to be the watchmen Heb. xiii. and leaders, the light and salt of his church, must not only yf"... warn and guide, but also lighten and season in their measure 13. 4. the whole body: for what commission they have from Christ, severed and single in their proper charges, the same they must needs retain assembled and joined throughout their cir- cuits. Yea, the Lord so much tendereth the fatherly care and brotherly concord of the pastors of his church, that he hath promised to be “ present in the midst” of their assem- blies, and with his Spirit to direct them, so they come toge- ther, not to accomplish their own lusts and desires, but to sanctify his name by detecting error, resisting wolves, main- 480 THE PERPETUAL GOVERNMENT CHAP. XVI. taining truth, curing the sores and maladies that pester and poison the members of his body. Celestinus, writing to the general council of Ephesus, saith: *«« The assembly of priests testifieth the presence of the Holy Ghost. It is true that is written, since the truth cannot lie, and in the gospel are these words: ‘ Wheresoever two or three are gathered together in my name, there am I in the midst of them.’ This being so, if so small a number be not destitute of the Holy Spirit, shall we not much more believe that he is now in the midst (of you), where so great a multi- tude of holy men are assembledy?” The council of Chalcedon applieth the same words to the same purpose. “ We saw,” say they, “as we thought the heavenly Spouse conversant amongst us. For if where two or three are assembled in his name, he hath promised he will be in the midst of them; what peculiar regard (think we) hath he shewed toward those priests which have preferred the knowledge of his confession before country and children?’ So Reccaredus king of Spain, that first abjured the Arian heresy, 589 years after Christ, wrote to the council of Toledo: “I perceived it to be very necessary that your blessedness should assemble together in one place, giving trust to the Lord’s words when he saith: ‘ Where two or three are gathered together in my name, there am I in the midst of them.’ For I believe the Godhead of the holy and blessed Trinity to be present in the sacred synod, and therefore I have presented my faith in the midst of you, as in the presence of God#.” y Concil. Ephesin. Celestini episcopi ad synodum Epist. [t. iil. col. 613. Tov aylov myctpatos eudaviCer Thy mapouciay Tay tepéwy 7 oivoSos. GAnbes yap éott 7d yeypaupevoy, éreidy kal ov SivaTa 7 GANG Vetoacba, OT1 dy ev cdayyeAlm Torn eykertar dwt Sov Svo, 7) Tpeis eiol cuvnypévot emi TG Cu@ Ovduari, eket eiul évy wécw avtav. TotTou oftws éxov- ToS, €i ovde TOD OUTw Bpaxéos apiBuod Td Tvedpa TO Gylov amorclreTaL, TOTw LaA- Aoy avd viv weoitevey misTEVoMEY, O7rOU eis €v ouvhxOn ToTovTO TAROos ayiwr ;] Z Relat. Synod. Calched. ad Leonem, Actione xvi. [Partis tertie cap. ii. t. iv. col. 834. "Huey év xown xopelg, Tois MvEevmaTiKOIs, ws ev BactAtkots Sel- Tyos, evTpupavTes Cdeouacw, Amep did TY CY ypapyatwy 6 Xpictos Tois evw- Xoupevois nuTpemice’ Kal Toy eroupavioy vupdiov ev nuiy dpav edoxovdper evdiaiTe- pevov. ei yap Grou cial Sto i) Tpets cuv- nymeva cis TL avTov broma, exet en civat €v uéow aitay* moony wept wevTa- koalous elkoow icpéas Thy oikelwow éexe- delxvuTo, of Kai marpidos Kal mévov Tis cis avTdy duodoylas Thy yyaow mpoebn- kav 3] a Concil. Toletan. III. [sub Pelagio II. t.v. ed. Labbei, col. 1000. “Unde valde pernecessarium esse prospexi, ve- stram in unum conyenire beatitudinem, CHAP. XVI. OF CHRIS1T’S CHURCH. 481 This course the apostles taught the church of Christ to fol- low by their example, when about the question that troubled the church of Antioch, “ the apostles and elders came toge- Acts xv. 6. ther to examine the matter,” and to verify their Master’s words to be true: not only the apostles, but the whole assem- bly wrote thus in their letters: “ It seemed good to the Holy Ibid. 28. Ghost and to us:” for if it be sure which the apostle said, “the Holy Ghost made you overseers to feed the church ;” Acts xx. 28. and if our Saviour could not be deceived when he said, “ he Luke xi. that heareth you heareth me, &c.;’ this must be verified as well of pastors assembled, as singled; yea, pastors gathered together in Christ’s name, are rather assured of his direction and assistance than when they be severed, “ unless there be any that thinketh God imspireth one particular person with righteousness, and forsaketh a number of priests assembled in synod” ;” which the council of Africa reputeth to be very ab- surd and repugnant to Christ’s promise, so long as they meet together in his name, and not to deface his truth, nor oppress their brethren. This hath in all ages, as well before as since the great council of Nice, been approved and practised as the lawfullest and surest means to discern truth from falsehood, to decide doubts, end strifes, and redress wrongs in causes ecclesiasti- cal; yea, when there were no believing magistrates to assist the church, this was the only way to cleanse the house of God, as much as might be, from the loathsome vessels of dishonour ; and after Christian princes began to profess and protect the truth, they never had, nor can have any better or safer direc- tion amongst men, than by the synods of wise and godly pas- tors. A synod at Antioch about threescore years before the council of Nice, condemned and deposed Paulus Samosatenus for heresy; and when he would not yield the church, but habens sententie Dominice fidem, qua dicit, ‘ Ubi fuerunt duo, vel tres collecti in nomine meo, ibi ero in medio eorum.’ Credo enim beatam sancte Trinitatis divinitatem huic sancto interesse con- cilio ; et ideo tanquam ante conspectum Dei, ita in medio vestri fidem meam protuli.” BILSON. b Eccl. African. can. cxxxviii. Epist. ad Celestinum. [t. ii. col. 1150. Ei uh apa tis eotw, batts MoTevoe, Ev) @TIMI- dhmote Sivac0at Toy Ocby judy eumvev- ca Thy Bixaoctvny, Tots de avapiOunros eis atvodov suvnPpoicmevols iepevow ap- veto Oat. | it a 482 THE PERPETUAL GOVERNMENT CHAP. XVI. kept it by violence, upon complaint made to Aurelianus the emperor, though he were an ethnic, Samosatenus “ was with extreme shame driven from the church by the worldly prince®.” ‘'Threescore and ten years before that, many synods were assembled in divers places for the keeping of Easter, as in Palestine’, under Theophilus and Narcissus ; in Rome?, under Victor; in Pontus®, under Palinas; in France*, under Trenzus ; in Asia®, under Polycrates. ‘The like we find in the days of Dionysius bishop of Alexandria, of Cornelius’ bishop of Rome, of Cypriang bishop of Carthage; and the like no doubt was observed in all ages of the church even from the beginning, as necessity forced, and the safety of the time permitted. The great Nicene council perceived, and by their decree witnessed, how needful the use of synods was, and would be in the church of Christ. “It seemeth (unto us) very requisite,” say they, “that in every province twice every year there should be a synod, that all the bishops of the province meet- ing together, may in common examine such questions” as ¢ Euseb. Eccl. Hist. lib. vii. cap. 30. [p. 231. Obtw Sita 56 mpodnrAwhels avhp peTa THs eoxaTns aicxuvyns, brd Tis KoomKhs apxis ekeAadveTar THS eKKAn- alas. | d [jusd. lib. v. cap. 23. [p- 154. Zntjcews SjTa Kata Tovcbe ov TmiKpas avanwnbctons, bt 5) THS Acias amdons ai mapoicla: as ex mapaddcews apxasoré- pas, ceAhvns Thy TecoapeckaideKaTny @ovro delv em) THiS TOD Gwrnplov macxa E0pTHs mapapuddrrew, ev 1 Ovew Td mpdBatoy "lovdalois mponydpevto. as ddoy ek mayTds Kata TavTHY, érolg 8 tw jeepa THS EBdoud5os mepitvyxXavol, TAS TaY aoiTiay emiAVoELs TroLEic Oat’ ovK €Oous bvtTos TovTov emitnpeiv Thy Tpdmov Tais ava Thy AoThY Gmracay oikovmervnv éxkAnolais, e& amrooroAKhs mapaddcews 7 Kal cis Sedpo Kparjoay 00s puAatTov- cals’ ws und’ Erépy mpoonkew Tapa TH TIS GVATTATEWS TOU TWTTpPOS Nua NuEpa Tas vnotelas emiAvecOat aivodor 5) Kab ovyKpothoes emokdtwv emt 7 avroy eylvovro........ bépera 8 cioérs viv Tov Kata TlaAmotivyy ThviuKddE oUKE- KpoTnMevwv ypaph, @Y mpovTeTaKTo O.” And reporting the laws made by him in favour of Christians, Eusebius saith: “The determinations of bishops delivered in their synods, he sealed (or ratified), that it might not be lawful for the rulers of nations to infringe their decrees, since the priests of God” (as he thought) “were (more approved or) better to be trusted than any judge*.— Yea whatsoever is done in the holy assemblies of bishops, that” (saith Constantine) “must be ascribed to the heavenly will (or counsel of God)*.” Concerning the four first general councils, Justinian saith: “‘ We decree that the sacred ecclesiastical rules, which were made and agreed on in the four (first) holy councils, that is, in the Nicene, Constantinopolitan, Ephesine, and Chalcedon, shall have the force of (imperial) laws; for the rules of the four above-named councils we observe as laws®*.” In tract of time, when causes multiplied, and bishops could b Euseb. de Vita Constantin. lib. iii. e Justin. Novell. Constit. exxxi. cap. [cap. 23. p. 409. Kal ra THs ouvddov Séypata KupGv ereappayicero. | ce Ejusd. de Vit. Constantin. lib. iv. [cap. 27. p. 445. Kal tovs tay ém- oKdmwy 5 bpouvs Tos ey auyddo1s dro- pav0evtas, emeapparyiCero. as wh ekeivar Tots Tay €Ovav &pxoucl, Ta Sd~avTA Ta- padvew* mavTds yap elvat dixacTov Tovs iepeis Tov @cod SoKiuwrépous. | d Ejusd. de Vit. Constantin. lib. iii. [cap. 20. p. 407. Tay yap eft. © by ev Tois ayiois Tay emoKdnwy avvedplots TpaTTETal, TOUTS mpds Thy Belay BovaAn- ow exet Thy avapopay.] 1. “ De quatuor sanctis conciliis.” [Got- ting. 1797. p. 536. OcaomlCouev roivur, ToiW vouwy eméxew Tos aylous exKAn- ciacTikovs Kavdvas, Tovs bd TaY aylwy Tecodpwy cvvddwy exrebevtas 7) BeBaw- Oéytas, TovTéaTt THS ev Nikaia Tay TiN’, kal THs ev KwvoraytiwoumdAe TOY arylwy py’ marépwy* Kal Ths ev Epeow mpérns, év n Neordpios karexptOn’ Kal tis ev Xaannddv, eal hy Evrixns wets Neoro- plov avedeyatiaOn Tay yap mpoeipnue- voy ayiwy cvvddwy kal Ta déyuara, Kabd- mep Tas Belas ypapas, Sexdueba, kal Tovs kavdvas ws vopous puddrroper. | 496 THE PERPETUAL GOVERNMENT CHAP. XVI. neither support the charge they were at in being abroad, nor be absent so long from their churches, as the hearing and concluding of every private matter would require ; they were constrained to assemble but once in the year, and in the mean space to commit such causes as could abide no such delay, or were too tedious for their short meetings, unto the hearing and judgment of the metropolitan or primate of the province and country, where the strifes arose. The council in Trullo saith: “The things which were determined by our sacred fathers we will have to stand good in all points, and renew the canon, which commandeth synods of bishops to be kept every year in every province, where the metropolitan shall appoint. But since by reason of the invasions of the bar- barians, and divers other occasions, the governors of the church cannot possibly assemble in synod twice every year; we de- cree, that in any case there shall be a synod of bishops once every year for ecclesiastical questions likely to arise in every province, at the place where the metropolitan shall make choicef.”” ‘The second Nicene council: ‘‘ Where the canon willeth, judicial inquisition to be made twice every year by the assembly of bishops in every province ; and yet for the misery and poverty of such as should travel, the fathers of the sixth synod decreed, it should be once in the year, and then things amiss to be redressed; we renew this (later) canon: insomuch, that if any metropolitan neglect to do it, except he be hindered by necessity, violence, or some other reasonable cause, he shall be under the Gaze f Concil. in Trull. can. viii. [t. vi. col. 1146. "Ev maot Ta tnd Tay aylov Tatepwy judy Oeomibevra, Kal ters Kparety BovAduevol, avaveotuey Ka roy kavéva Toy Siayopevovta, Kal’ exaaTov éros Tay ev Exdotn emapxia ouvddous yivecOa emondrav, evea by 6 THs uny- f > >, AS A Tpordrews Soxiudon emlakomos. emetd7) dé dia Te Tas THY Baphdpwy emidpouds, did i 5 Te MpooTimTovaas ETEpas aitias aduvd- Tws of TY eKKANTI@Y Tpdcdpot ExouTL dls Tod eviavTod Tas cuyddous Toteic bat, wy a cis cae} fdotev bore tpdrw mavt) Gmakt Tod eviav- Tov Thy Tv Tpoyeypauymevoy emicKkdToy dia Ta ws ecikds avapudpmeva exKANoLa- oT1Ka Kepddaia, ev Exdotn erapxia vi- veo0at atvodov, amd Tis aylas ToD maaKa punishment of the canons. €opTijs, Kal méexXpt ouumAnpdoews Tod -OxtwBpiov unvds éExdorov erous, Kara tov Témov bv 6 THS unTpoTdAcws, Kaba mpoelpntat, Soxyudon emlaKoros. | & Concil. Nicen. II. can. vi. [t. vii. col. Got. *Eweidqmep kavaéy eorw 6 Aé- you Sis Tov érous Kal? Exdotny emap- xlav xph yiverOar 51a cvvabpolocws émi- ckémwy Tas KavoviKas (nTHoes* Sie yoo Thy cvvTpiBhy Kal TO evde@s exew mpds ddorToplay Tovs cvvabpoi(ouevous, Spicay oi THs ExTns cvvddov ba. Tarépes, c& Gravtos tpdmov Kal mpopdcews tmak Tov éviavtod ‘ylvecOat, Kal Ta eopadrueva diopPovc0a:. TodToy ovy Toy Kaydva kal jets avaveovmev. Kat ef Tis evpeOH p- Xwy ToUTOY KwAvwy, aopi(eobw. ci 5¢ 497 The council of Africa: “The decrees of the Nicene council did most plainly leave both inferior clerks and bishops ro THEIR GWN METROPOLITANS. They did wisely and rightly perceive, that all causes ought to be ended in the places where they did first sprmg; for they did not think any province should be destitute of the grace of the Holy Spirit, whereby justice should be prudently discerned, and constantly pursued by the priests of Christ ; specially when as every man hath liberty, if he find himself grieved with the censure of those that examine his cause, to appeal to the synods of the same province, or to a general council*.” And again: ‘It hath pleased us that presbyters, deacons, and other inferior clergy- men, if they complain of the judgments of their own bishops, shall be heard by the bishops adjoming. And if they think good to appeal from them, let them not appeal but either to the synods of Africa, ok TO THE PRIMATES of their own pro- vincesi.”” So the council of Sardica: “If a bishop in a rage will by and by cast a presbyter or deacon out of the church, we must provide, that being innocent, he be not condemned, nor deprived the communion. All (the bishops) answered ; Let him that is ejected have liberty To FLY TO THE METRO- CHAP. XVI. OF CHRIST’S CHURCH. POLITAN of that province*.” TIS €k TAY UNTPOTOANTOY GpeATToL TOUTO yivecOa éxtds avdykns Kai Bias, Kat Twos evAdyou Tpopdcews, Tols Kavovi- Kois émitysiows broKeiaOw. | h Concil. African. can. cxxxviii. in Epist. ad Celest. [t. ii. col. 1147. Ta Wngicuata tis ev Nikala ovyddov, elre KAnpicovs Tov Katwrepov Babuod, etre avTous Tovs emiaKdmous Tois idiois unTpo- moAlTais paveporata KaTémeuay. cuve- Tas yop Kal Sucalws ovveider, Eta BH- MOTE TpdyuaTa avapvect, TATA ev TOIS Blois OpeirAciy Teparovaba Témols ore yap mia Kal éExdorn mpovola edoyicayTo eAAelrew Thy xdpw Tod aylov mvetuaTos, 50 js 7 Sixasocivn amd Tay TOD Xpicrov fepéwy nal dparas ppovipws, kad Karéxe~ Tar orabepas* uddiora, OTL Ev) Kal Exd~ OTw ouyKEXapnTat, cay mepl THs Sikns Tay diayvwotay mpolotata ait@ mpds Tas auvddous THs idias emapxlas, 7 ert phy cis oikoupevikhy otvodov éexKade- oa Ga. | i Thid. can. exxv. [t. ii, col. 1130. ‘Opolws hpecev, tva mpecBvtepot, did- BILSON. The emperor confirmed the Kovot, Kal of Aovmol KaTwTEpoL KAnpitcol, év ais €xovaw aitias, cay mep) tis Wh- gov Tovs idlovs emoKdmovs ueupwyTat, of yertviaytes emlokorot ToUTwY aKpod- cwvral, Kal Ta petakd TovTwY mepaTo- owow of Tap av’T@y KaTa& ovvalverw Tay idlwy avtav emickdmwy tpocAauBa- vouevo. cay 5€ Kal am’ avTav exKare- cacba. OeAhotwot, ph exKadéowvTa, €t pa) mpos Tas TIS AdpiKiis ocvvddous, }) mpos Tovs mpwrevovtas Tav idiwy a’Tay éerapxiav. | Can. xxviii. [col. 1063. “Opoiws Hoc sev, va ot mpeoBirepor Kad of SidKovor, kat of Aowmol KaT@TEpor KAnpikol, ev als exwow aitlais, eay Ta SikacrThpia weu- pwvTat TaY idiwy emoKdmwy, of yelroves emlaKoTrol GkpodowvTa avT@y, Kal wera ouvawerews Tov idlov emickdmov, TH [e- taty avtav SiabGow of mporKudrovpevor be avtav enloromor. | k Coneil. Sardicen. can. xiv. [t. ii. col. 640. Et tis émlonoros otbxoAos ev- plokowro’ bmep ovK odeirAer ev ToLoiTe avipl moAiteverOar Kal Taxéws avTiKpy K k 498 THE PERPETUAL GOVERNMENT CHAP. XVI. same: *‘If the bishops of one synod have any matter of variance betwixt themselves, either for ecclesiastical right or any other occasions ; first the metropolitan with other bishops of that synod shall examine and determine the cause; and if either part dislike the judgment, THEN THE PATRIARCH of that diocese shall give them audience AccoRDING TO THE ECCLESIASTICAL CANONS AND OUR LAWS, neither side having liberty to contradict his judgment. But if any of the clergy, or whosoever complain against his bishop for any matter, LET THE CAUSE BE JUDGED BY THE METROPOLITAN, answer- able to the sacred rules and our laws. And if any man appeal from his sentence, let the cause be brought To THE ARCH- BISHOP and patriarch of that diocese, and he according to the canons and laws shall make a final end!.” So that not Antichrist, but ancient councils and Christian emperors perceiving the mighty troubles and intolerable charges that the bishops of every province were put to by staying at synods for the hearing and determining of all pri- vate matters and quarrels occurrent in the same province ; and seeing no cause to busy and employ the bishops of the whole world twice every year to sit in judgment about petty and particular strifes and brabbles, till all parties were satis- fied, but finding rather, that by that means all matters must either be infinitely delayed, or slenderly examined, and hastily posted over; as well the princes as the bishops, not to increase the pride of archbishops, but to settle an indifferent course both for the parties and the judges, referred, not the mpecBurépov 7 Siakdvov kuvnOels exBa- Aciv exkAnolas abtdy ebeAhoot’ mpovon- Téov eoTl uh aOpdov Toy ToLOdTOY KaTa- Kpivec@a, kal THS Kowwvias arooTepe- ca. Tdvtes eiphracw 6 éxBadAduevos éexetw etovoiay em) toy erickoroy tis LntpoTéAcws THs avTHs emapxlas KaTa- guyet. | 1 Justin. Novell. Constit. cxxiii. cap. 22. [Gotting. 1797. p. 502. EY tives de do1étato: exloKkoTa Tis av’Tis cvvd- dov aupicBhrnoly twa mpds GAAHAovS exouev, cre brep ExkKANoLaCTiKOD Sikatou, etre brép HAAwY TWaY TpayyaTwy, mpd- Tepov 6 untpoToAitns avTa@y, uc? ETEpwv dvo ek THs idlas cuvddou éemickdrwy, Td mpaypaKpwerw Kal ef u) eupelvy Exdrepov Lepos Tots KeKpimevois THYIKadTa 6 waKape- @TAaTos TaTpiapxns ekeivns TIS dioiKnTEwWS petatl abtay axpodcbw, Kaxeiva dpilerw twa tots ékkAnociactixois Kavdot Kal Tois vouois cvvader’ ovdevds uepous KaTa TIS Whpov avTod ayTiAéyew Suvapevov. Ei 5¢ kal rapa KAnpikod, 4 %AAov ofovdn- WOTE TMpoceAevois KaTa emickdmov yevn- Tat, 51a olavdqmote aitiay, mp@rov 6 dotwratos abtaGy untporoAlitns Kata TOUS aylous kavdvas kal Tovs jueTépous vd- Hous 7) mpayua diaxpwerw Kal ef Tis Tos KeKpimevois GyTelrol, ert TOY paka~ plotaroyv TaTpiapxny Tis dioiknoews erel- yns avapeperOw Td mpayyua, KaKeivos Kara Tous Kavdévas Kal Tos vépous TOUT? TapEeXeTw Tepas. | CHAP. XVI. OF CHRIST'S CHURCH. 499 making of laws and canons, but the execution of them already made, to the credit and conscience of the archbishop. And though the fathers leave an appeal either to the councils, or to the primates of every nation and country; yet the emperor seeing how long causes would depend before councils could duly examine and determine them ; and that to bring all pri- vate matters from provincial synods to national councils, were to breed a worse confusion than the former was; decreed that all appeals should go to the archbishop. If you murmur at this alteration, first established by the Roman emperors, and still continued by the laws of this realm now in force; remember how unreasonable and intolerable a matter it were for all the bishops of this realm to assemble, and at their own charges to stay the hearing, examining and sentencing of all the doubts, wrongs, quarrels and contentions which all the consistories throughout England at this day do handle and determine. Did you exclude matters of tithes, testaments, legacies, contracts, marriages and such like, which the ancient laws of all nations commit to episcopal audience, and reserve only matters of correction for synods; see you not by experience, how long causes by reason of the number and weight of them depend in the arches, in the audience, afore the high commission, though the judges thereof sit all the year long at the days prefixed without intermission? were it not a proper piece of work for your pleasures to bring all the pastors of this land to keep continually in one place, and to do nothing else but attend for appeals, that must and would be sent from all the shires and quarters of this realm? who should teach and administer the sacraments to the people in the mean time? who should defray the expenses of so many hundred pastors, as are not able to maintain their families at home, and themselves abroad? who shall instruct them in the knowledge of the laws, without which they shall do more wrong than right? How long will it be afore so great a number, or the most part of them, concur in one mind to con- clude every cause that is brought unto them? And when all these inconveniences be endured, and absurdities digested ; to what purpose, since every man may presently appeal from them to the prince’s power and delegates? If synods were Kk 2 500 THE PERPETUAL GOVERNMENT CHAP, XVI. supreme tribunals, though it were not worth their pains and expenses, yet they should end strifes; but now you would have them waste their time, spend their livings, and weary themselves in losing their labour, whiles every man that liketh not their order, may forthwith appeal, and frustrate their proceedings. We could devise many ways to prevent all this that you object, if we might be suffered ; for we would have standing synods in every city, that should consist of the pastors, and some grave and wise lay elders, there dwelling to determine matters emergent within a circuit to be appointed unto them ; and from them appeals to be made to the synod of pastors and elders residing in some principal and chief city within this realm; so that unless the matter were of very great weight, the pastors at large should not be troubled to assemble toge- ther ; and when they assembled, their abode not to be long, for saving of time and charge; which men of their calling neither should lose, nor can spare; lest we busy them ‘rather as judges of men’s quarrels, than stewards of God’s mysteries. ] The chief ground of your discipline is your own device, as may well appear in that no part of it is ancient, or was ever used in the church of Christ; and the joints of it hang toge- ther like sick men’s dreams. The pastors and lay elders of every church served at first to fill up your presbyteries ; and now your vessels are so low drawn, that you use them for synods. And where you could not abide that bishops should have dioceses, now you be pleased that presbyteries shall have circuits, and ecclesiastical regiment, without their church and city. Metropolitans were not long since the height of Antichrist’s pride; and now you are forced for repressing of disorders and enormities in every parish, to allow somejchief and mother cities; and to yield their presbyteries metro- political jurisdiction over whole provinces. And all this, yourselves being private men, take upon you to devise and establish without precedent to induce, or authority to warrant your doings; and yet you think it not lawful for the prince and the whole realm to imitate the example of the primitive church, nor to follow the steps of religious and godly em- perors, that appointed metropolitans to call and moderate pro- CHAP. XVI. OF CHRIST’S CHURCH. 501 vincial councils; and for ease of all sides, to examine such matters beforehand as were not worthy to molest and trouble full synods. Wherein, what else do you, but shew your inconstant and inconsiderate humours; that would have the church guided by presbyteries and synods parochial and pro- vincial, and admit presidents and chief governors of either ; and yet cannot abide that princes should retain the ancient and accustomed form of ecclesiastical regiment by bishops and metropolitans, settled so long ago in the church, and ever since continued without interruption? But I pray you, what places or voices have lay elders in synods? what example or reason can you pretend for it? If they may judge in presbyteries, why not in synods? Belike you would have none but bishops have decisive voices in councils according to the Romish order of celebrating synods.| If you were as far from novelty, as I am from popery, we should soon agree; howbeit every thing used or believed in the Romish church is not rashly to be disclaimed. You make it a resolute conclusion, that lay elders were part of the presbyteries in the primitive church; but when we come to examine your proofs, we find them as weak as your imagination is strong. Now though the pastors of each parish, when they are single, might haply need, as you think, the advice and assistance of lay presbyters; yet that pastors as- sembled in synods, where their number is great, and their gifts of all sorts, should stand in like need of lay elders to lead or direct them, is neither consequent to reason, nor coherent with the rules of the sacred scriptures. For to whom hath the Lord committed the teaching of all nations? to Matth. pastors, or to lay presbyters? who by God’s law are ap-? SG: pointed “ watchmen” in the house of Israel, “ stewards” over mean iii. his family, “ bishops” over his church, and “leaders” of his One % flock? lay elders, or Christ’s ministers? If in the church the Acts xx. 28. sheep must “ hear” and “ follow” their shepherds, as well for ee zt truth of doctrine as holiness of life; by what commission bring. sine +4. you lay presbyters into synods, where the teachers and pas- tors of a whole province or nation are assembled? Shall your lay elders by Christ’s commandment be scholars in the church, and teachers in the synod? Or do the gifts and graces of Acts xv. 23. Ephes. ii. 12. 19. 502 THE PERPETUAL GOVERNMENT CHAP. XVI. preachers so change, that in pulpit each one must be believed and obeyed, in council all joining together must be restrained and directed by lay elders? If you have reason or authority for it, let us hear it; if neither, you trouble the church of God with a pang of your wilful contradiction, and take upon you to overrule Christian princes and churches with greater surliness, than ever did patriarch or pope. In the apostles’ council were not only the presbyters, but all “the brethren” of the church of Jerusalem, and the letters of resolution were written in all their names: and now you disdain that any laymen should be present at your provincial synods and councils, which you see the apostles did not re- fuse.] To be present at synods is one thing: to deliberate and determine in synod is another thing. If you think that either presbyters or brethren were admitted to the apostles’ council to help and aid the apostles in their debating or deciding the matter there questioned, you be much deceived. The apostles singled, were sufficient to decide a greater doubt than that was; much more then, the whole assembly of the apostles able to search out the truth thereof without their assistance. The reason why all the church was admitted to be present, and to join with one accord in sending those letters, I noted before. Not only the gainsayers, but the whole church were to be resolved in a case that touched them all. Otherwise as well the people as the teachers of the Jews would still have abhorred the Gentiles, though believers, as profane persons, until they had been circumcised, which was the high way to evacuate the cross of Christ, and to frustrate his grace. And therefore not for deliberation, or for determination, but for the satisfaction of contradictors, and instruction of the rest was the whole church assembled, and upon the full hearing and concluding of the question by the apostles, the rest jom-_ ing with them acknowledged by their letters and messengers that it pleased the Holy Ghost, the Gentiles should not be troubled with circumcision nor the observation of Moses’ law; but that the partition wall betwixt them was broken down, by the blood of Christ, and they which were “aliens from the commonwealth of Israel and strangers from the covenants of promise,” were now “citizens with the saints, and CHAP. XVI. OF CHRIST'S CHURCH. 503 of the household of faith,” without the legal observances of Moses’ law. St. Luke himself witnesseth, that ‘‘ to discuss Acts xv. 6. the matter, the apostles and elders assembled together, and after great disputation” on either side, Peter and James con- cluded the cause, whereto the rest consented. Yet then elders were admitted to deliberate with the apo- stles in that synod, whereas you suffer none but bishops to have voices in councils.] I make no doubt but presbyters sat with the apostles in synod to consult of this cause: all the scruple is, what kind of presbyters they were. Lay presby- ters I read of none, and therefore I can admit none to be of that council. Besides, such of the seventy and such other prophets as assisted James in the regiment of the church of Jerusalem, are in all reason expressed by that name; for since the whole church there is divided into apostles, presby- ters, and brethren; the helpers and coadjutors of the apostles, were they prophets or evangelists, that either came with Paul and Barnabas from Antioch, or were commorant with James and the rest at Jerusalem, must rather be contained in the name of presbyters, than sorted with the general multitude. For if they were of the many, what men of more worthiness were there to be honoured with the title of presbyters? I hope the next degree to apostles are not your lay elders ; St. Paul was then foully overshot, to set “first apostles, se- 1 Cor. xii. condly prophets, thirdly teachers,” and to reject governors, *” which you take for your lay presbyters, into the seventh place. Howbeit unless you make some fresher and better proof for them than yet I see, your lay elders are nowhere numbered by St. Paul for church governors. As for presbyters that were beneath apostles, (understand by that name prophets, evangelists, pastors, teachers, or whom you will, so no lay elders,) we deny them neither places nor voices in synods, so long as they have right to teach or speak in the church ; for we esteem synods to be but the assemblies and conferences of those to Whom the churches of any pro- vince or nation for the word and doctrine are committed. And therefore to our synods are called, as yourselves know, not only bishops, but deans, archdeacons, and other clerks as well of the principal and cathedral presbytery, where the 504 THE PERPETUAL GOVERNMENT CHAP. XVI. episcopal seat and church is, as of the diocese at large. And though some Romish writers do stiffly maintain, that none but bishops have voices in councils; yet you see the ancient in- stitution of our synodal assembly in this realm overthroweth their late and new assertion. Neither lack we examples of the course which we keep, even from the beginning. The synod of Rome called by Cornelius against Novatus about the year of Christ 255, consisted of “sixty bishops and many presbyters and deacons,” as Eusebius noteth™. From the synod of Antioch, that deposed Paulus Samosatenus, about the year of our Lord 270, wrote not only bishops, but ‘‘ presbyters and deacons,” as appeareth by their epistle®. In the council of Eliberis, about the time of the first Nicene council, sat, besides the bishops, thirty-six presbyters®. In the second council of Arle, about the same time, subscribed twelve presbytersP, besides deacons and other clergymen. ‘The like may be seen in the councils of Rome under Hilarius*; and under Gregory, where thirty-four presbyters subscribed after twenty-two bishops’; and in the first under Symma- chus, where after seventy-two bishops subscribed sixty-seven m Euseb. Eccl. Hist. lib. vi. cap. 43. < [p- 197. "Ed & cuvddov peylorns ém ‘Péuns cvyKpoTiOelons, EEnkovTa wey TOY apiduoy emickoTmwy’ TwAciovwy 5° ert wGa- Aov mpecButépwy Te Kali diakdvwv, idiws Te KaTa Tas AOLTaS emapxlas Tay KaTa xépay Troimevwy mepl Tod mpaxTéov Sia- ocKeWapevwy, ddypa Tapiorata: ois Tact. | o Bjusd. lib. vii. cap. 30. [p. 228. Awovucio Kat Matiu@ Kai Tots kata Thy oikoupevny maar ovAdeiToupyots juay émiokomos Kal mpecBuTépois Kad diaKd- vos’ Kal maon 7TH bd Toy ovpaydy Ka- OoriKkH exKAnola, “EAevos Kal “Tuevaios kal @ed@idos Kal Ocdrexvos kal Magiwos- Tipékaos* Nikduas kal AtAtayds’ Kat Mad- Aos Kal BéAavos kal Tpwroyevns Kal ‘Iépat Kal Evrixios Kal Ocddwpos Kal MadAxlwy Kat Aovcios* Kal of Aourol may- TES Of oY Tuly TapolkovyTEs Tas eyyuUS méAes Kat 20vn erickoro: Kal mpeoBute- pot Kal Sidkovor’ Kal ai exkAnolar Tov Ocov, ayamnrots adeApors ev Kupiw, xal- pew. | © Subscript. Concil. Eliberit. [t. i. col. 969. “‘Residentibus etiam viginti et sex presbyteris,” etc. In margine: “Triginta et sex, in editione Men- dose.” | P Subscript. Arelat. Concil. 11. [t. iv- col. 1018. In Notis Severini Binii, S. I. in margine sic legitur: ‘* Duarum Arelatensium synodorum subscriptiones et tempora confusa fuerunt.” Vide Concil. Arelat. I. t. i. col. 1429. “ No- mina episcoporum cum clericis suis, quinam, et ex quibus provinciis ad Are- latensem synodum convenerint :” (ubi leguntur duodecim presbyterorum no- mina.) Ep.] qa Concil. Roman. xtvitt. Epise. sub Hilaro Papa celebratum. A.D. 465. [t. iv. col. 1060. ubi in Prefat., post nomina episcoporum residentium,’ sic legas, “ Residentibus etiam universis presbyteris, adstantibus quoque diaco- nibus, Hilarus episcopus ecclesia ca- tholice urbis Rome, synodo priesidens, dixit.”” Ep.] r (Gregor. P. I. lib. iv. Epist. xliv. t. v. Conciliorum, col. 1200. “Sub- scriptiones episcoporum. Gregorius, Dei gratia, &c. Subscriptiones presbytero- rum. Laurentius presbyter, &c.”] CHAP. XVI. OF CHRIST’S CHURCH. 505 presbyters’. So in the third, fifth, and sixth under the same Symmachus. Felix also bishop of Rome, kept a council of forty-three bishops and seventy-four presbyters*; and after the same manner have divers other metropolitans assembled in their provincial synods as well presbyters as bishops. ‘The council of Antisiodorum saith: “ Let all the presbyters being called, come to the synod in the city¥.” ‘Lhe fourth council of Toledo describeth the celebrating of a provincial council in this wise: “ Let the bishops assembled go to the church together, and sit according to the time of their ordination. After all the bishops are entered and set, let the presbyters be called, and the bishops sitting in a compass, let the pres- byters sit behind them, and the deacons stand before them *.” The council of Tarracon, 1100 years ago, prescribed almost the very same order that we observe at this day: “ Let letters be sent by the metropolitan unto his brethren, that they bring with them unto the synod, not only some of the presbyters of the cathedral church, but also of each diocesey.” And why should this seem strange even to the Romish crew, when as in the great council of Lateran, as they call it, under Innocentius the Third, there were but “four hundred and eighty-two bishops, and of abbots and priors conventual’” almost double the number, even “ eight hundred 2 ?” s Synod. Roman. I. sub Symmach. se inter eos ingerat diaconorum. Post Papa episcoporum Lxx1t. [t. iv. col. hos ingrediantur diaconi probabiles, 1315. ‘“‘Subscripserunt presbyteri nu- mero sexaginta septem.”’ | t Epist. Synod. Roman. ad clericos et monachos orientales. [t. iv. col. 1127. “ Quadraginta duo episcopi similiter subscripserunt.” Ibid. col. 1149. [in Concil. Roman. III. sub Felice III. In exemplari gesto- rum Concil. Rom. post nomina episco- porum, sic legas : “‘ Et presbyteris, Rus- tico, Firmino, &c.” Ep.] u Concil. Antisiod. can. vii. [t. v. col. 958. “ Ut medio Maio omnes pres- byteri ad synodum in civitatem.”] x Concil. Toletan. rv. capit. iv. [t. v. col. 1704. ‘Convenientes omnes epi- scopi pariter introeant, et secundum ordinationis suze tempora resideant. Post ingressum omnium episcoporum et consessum, vocentur deinde presbyteri quos causa probaverit introire. Nullus quos ordo poposcerit interesse, et corona facta de sedibus episcoporum, presbyteri a tergo eorum resideant. Diacones in conspectu episcoporum stent.” | y Tarracon. Concil. can. xiii. [t. iv. col. 1565. ‘¢ Epistole tales per tratres a metropolitano sunt dirigende, ut non solum a cathedralibus ecclesiis presby- teri, verum etiam de dicecesanis ad con- cilium trahant, et aliquos de filiis ec- clesiz secularibus secum adducere de- beant.”’] z Platin. de Vit. Pont. Innocent. 11t. (Colon. Agripp. 1610. p. 216. “At pontifex, ubi videret Sarracenorum po- tentiam in Asia concrescere, apud Late- ranum, maximum concilium celebrat, cui interfuere Hierosolymitanus, Con- stantinopolitanus patriarcha, metropo- litani septuaginta, episcopi quadringenti, duodecim abbates, priores conventuales 506 THE PERPETUAL GOVERNMENT CHAP. XVI. If presbyters have right to sit in provincial synods, why are they excluded from general councils ?] Many things are lawful which are not expedient. I make no doubt but all pastors and teachers may sit and deliberate in council; yet would it breed a sea of absurdities to call all the pastors and preachers of the world into one place, as often as need should require to have any matter determined or ordered in the church. As therefore in civil policy, when a whole realm assembleth, not all the persons there living are called toge- ther, but certain chief over the rest or chosen by the rest, to represent the state, and to consult for the good of the whole commonwealth; so in the government of the church it were not only superfluous and tedious, but monstrous to send for all the pastors and presbyters of the whole world into one city, and there to stay them from their cures and churches till all things needful could be agreed and concluded. It is more agreeable to reason, and as sufficient in right, that some of every place excelling others in dignity, or elected by general consent, should be sent to supply the rooms of the rest that are absent, and to confer in common for the directing and ordering of the whole church. And therefore Christian princes in wisdom and discretion never sent for all the pres- byters of the world to any general council, but only for the chiefest of every principal church and city, or for some to be sent from every realm far distant, as legates in the names of the rest, and by that means they had the consent of the whole world to the decrees of their councils, though not the per- sonal appearance of all the pastors and presbyters that were in the world. So to the council of Nice the first Christian emperor sent for by his letters not all the preachers and presbyters of the world, but “the bishops of every place*;” and there came, octingenti, Greci et Romani imperii legati, regum vero Hierusalem, Francie, Hispania, Anglie et Cypri oratores.’’] a Socrat. Hist. Eccl. lib. i. cap. 8. [p. 18. Av aupdrepa totvuy épay 6 Ba- oiAevs TaparTomevny Thy eKKAnolay, cy- odov oikoumerikhy ocuveKpoTel, TOUS Tay- Taxobev emickdrous did ypaupdtwy eis Nikawav ths Bidvvlas &maytjoa mapa- Kad@y. Taphody Te €k TOAA@Y emapxiav Kal WoAewy of emlcKoTrot’ mepl ay 5 Tap- plrov EvoeBios ev 7G Tpitw BiBAl@ Tay eis Tov Kwvotaytivov Biov, rade KaTa Ack pnoly. Tay yoo éxkAnowy ama- cay, ad Thy Eipémny amacav, AiBiny TE Kal thy Actay érAhpouy, du0d ovviKTo TG Tod Ocod Acitoupyay Ta axpolivia.] 507 from all the churches through Europe, Asia and Africa, the best (or chiefest) of the ministers of Goda;” each country sending not all their bishops, (for then would they far have exceeded the number of 318,) but “the most special and se- lected men they had?;” and though there were present “ an infinite number of presbyters and deacons®,” that came with the bishops, yet the council consisted of 318 bishops; and no more, by reason the emperor sent not for the presby- ters of each place, but for the bishops. The like examples are to be seen in the three general councils that followed, where only bishops determined matters in question ; and the presbyters that subscribed in the councils of Constantinople and Chalcedon supplied the places of bishops, as their legates and substitutes, which in the council of Chalcedon is more fully expressed 4. But what need we rip up these things at large, which per- tain not so much to our purpose? we seek now for the an- tiquity and authority of metropolitans ; and those we find not only received and established in the four first general coun- cils, but confessed by them to have anciently continued in the church even “from the beginning.” And surely, if you grant provincial synods to be ancient and necessary in the church of Christ, which you cannot deny, metropolitans must needs be as ancient and requisite, without whom the synods of each province can neither be convocated nor moderated. If to avoid metropolitans you would have the prerogative of calling and guiding synods to run round by course, which order you fancied before in bishops; our answer is easy: we look not what you can invent after 1500 years to please your own humours; but what manner of ecclesiastical government the church of Christ from the apostles’ times established and continued by the general consent of the whole world; and CHAP. XVI. OF CHRIST’S CHURCH, b Ibidem. [p. 19. Mdyros rt ka) ’A- ala, bpvyia te Kal Maypvata, Tos trap’ avrois Tapetxov exxplrous. | ¢ Ibidem. [Em 5€ rHs mapovons xo- pelas, emickdmwy mevy TANOUS TpLaKociwy apibuoy imepaxovtiCovea jy. émouevwy de tovTols mpecBuTépwy Kad SiaKdvwr, axodovOwy Te TAclaTwY buwy ETEpwy, ov- Be Av apibuds.] d Subscript. Episc. Act. i. iii. vi. xvi. Concil. Chalchedon. [t.iv. Sit pro exem- plari locus col. 448. sub titulo Af io- ypapal.—Bovipdtios mpecBitepos Kat mpecBeuTns THs exkAnolas Tis mpecBu- Tépas Kal meydAns “Péuns, Kal avtds bpolws eméxwy Thy TOTOY Tod WywTdtov apx.emiokorou A€ovtos. ED. | 508 THE PERPETUAL GOVERNMENT CHAP. XVI. that we prove was not only in every church and diocese to have a bishop chief over the presbyters, but in every province to appoint a mother church and city; and the bishop thereof to have this honour and dignity above the rest of his brethren, that he might by letters consult, or call together the bishops of his province for any question or cause that touched the faith or peace of the church, and not only moderate their meetings, but execute their decrees, and see them performed throughout his province. This was the ancient and original use of Christ’s church, long before any princes professed the truth ; and when they began to use their swords for the doc- trine and church of Christ, then did synods serve for the direction of Christian princes ; and metropolitans had the ex- ecution as well of princes’ laws as synodal decrees committed to their power and care throughout their province. This course if you disdain or dislike, you condemn the whole church of Christ from the first increasing and spreading thereof on the face of the earth to this present age; and prefer your own wisdom, (if it be worthy that name, and not rather to be accounted self-love and singularity,) before all the mar- tyrs, confessors, fathers, princes and bishops that have lived, governed and deceased in the church of God since the apo- stles’ deaths. How well the height of your conceits can endure to blemish and reproach so many religious and famous lights of Christendom, I know not; for my part I wish the church of God in our days may have the grace for piety and prudency to follow their steps, and not to make the world believe that all the servants of Christ before our times, fa- voured and furthered the pride of Antichrist, till in the ends of the world, when the faith and love of most men are quenched or decayed, we came to restore the church to that perfection of discipline, which the apostles never mentioned, the ancient fathers and councils never remembered, the universal church of Christ before us never conceived nor imagined. We want not the witness of ancient fathers and stories that reprove the ambitious and tyrannous dominion of metro- politans and archbishops. Socrates saith: ‘‘ The bishopric of Rome, as likewise that of Alexandria, were long before his ——— OF CHRIST’S CHURCH. 509 CHAP. XVI. time grown from the bonds of priesthood unto worldly do- minione.” Nazianzen not only lamenteth the mischiefs which follow these diversities of degrees, but heartily wisheth there were no such thing, that men might be discerned only by their virtues. His words are worth the hearing: “For this (presidency of bishops) all our estate tottereth and shaketh ; for this the ends of the earth are in a jealousy and tumult both senseless and nameless ; for this we are in danger to be thought to be of men, which indeed are of God, and to lose that great and new name. Would God there were neither priority of seat, neither superiority of place, nor violent pre- eminence, that we might be discerned only by virtue. But the right hand and the left, and the midst; the higher and lower seat; the going before, and going even with, have to no purpose done us much hurt, and cast many into the ditch, and brought them to be goats, and those not only of the in- ferior sort, but even of the shepherds, which being masters in Israel knew not this.”] You may soon find of the ancient fathers that misliked the contention, ambition, and pride of many bishops in the primitive church; but any that misliked their calling, you cannot find. ‘lhe sharper they were in re- proving their vices, the sounder witnesses they are in allow- ing their office. If either Socrates or Nazianzen had opposed themselves against the judgment of the Nicene council; yea, against the whole church of Christ before and after them ; their credits would not have counteryailed the weight of that antiquity and authority which the others carried ; but indeed neither of them dispraiseth the wisdom of the council, or custom of the church; only they tax the vices of some per- sons and ambition of some places, which not content with the e Socrat. Hist. Heel. lib. vii. cap. 11. [p- 347- “AAN 6 @Odvos kal Todtwy jvaro, Tis “Papatwy emickowis dolws 7H Arckavdpéwy répa Tijs fepwaotvns, em dvvacrelay Hdn mara mpoerOovo7ns. | f Gregor. Nazianz. Orat. cum post ea que a Maximo perpetrata fuerant, rure in urbem rediisset. [Lutet. Par. 1609. p- 483. Av hy (sc. mpocdpiav) Kwdvveto- bev GvOpdrwy elvat, tape Ocov yeyovires, kal Td wéya Kal Kawdy aroBarev bvoua. ‘Os bpeddy ye wnde Hv mpocdpia, unde Tis Témov TpoTiunats Kal TupavviK) mpo- voula, tv’ €& aperas udvns eyivwoKdpeda. vov 5€ 7d dekiby TodTO Kat Td apioTepdy, Kal Td wero, Kal 7d dpnAdTepoy, kal Td XOaparwrepoy, ral Td mpoBadiCew 7) cuu- Babicew, woAAd memoLnKe TA ovYTpiL- pata judy Siakevijs, Kad oddovs cis Bd- Opov @oe, Kab eis Thy tev éplpwy xdpay anhyayev, ov Tay KaTw udvov, GAN H5n kal TOY Tomevwy, od iddoKadoL TOD "Io- pana bytes, TadTa nyvdnoar. | 510 THE PERPETUAL GOVERNMENT CHAP. XVI. Christian moderation of their predecessors, daily augmented their power and their pride by all means possible. ® Socrates saith, the bishops of Rome and Alexandria were grown beyond the limits of their episcopal function, “ unto The fault he findeth in that place with Celestinus bishop of Rome, was for “taking from the Noyatians their churches, and compelling their bishop to live at home like a private man".”” But herein Socrates leaned a little too much in favour of the Novatians, to mislike more than he sheweth cause why. Would God the bishop of Rome had never worse offended than in so doing! He toucheth Cyrillusi bishop of Alexandria with like words for the same cause ; how justly, let the wise judge. If otherwise either of them aspired above the compass of their calling, I am far from defending any pride in them, or in whomsoever*. Nazianzen lighted on very tempestuous and troublesome times, heresy so raging on the one side, and discord afflicting the church on the other, that he thought best to leave all, and betake himself to a quiet and solitary kind of contemplation. Of the councils in his time he saith: ‘I am minded, if I must write you the truth, to shun all assemblies of bishops; because I never saw a good event of any council, that did not rather increase than diminish our evils. Their contention and am- bition passeth my speech!:” not that he condemneth all councils, (for what folly had that been in so wise a man?) but he noteth the diseases of his time, the church being so rent in power and dominion.” el TOY TpayydTwy EhaBe Thy apxny.| k Added L.: “ Sin aliud nihil offen- & Prefixed L.: “ Verum crimina- tionem istam paulo accuratius inspicia- mus.” h Socrat. Hist. lib. vii. cap. 11. [p. 347- Tis “Pwpuatwy emicxoris duolws TH "Adekavipewy mépa THs fepwotyns em duvactelay H5n méAat mpoeAbovons. | Ibid. [superius. Ka) obtos 6 KeAe- otivos Tas ev ‘Poun Navatiave@y exkAn- alas aetAeto, kad Toy émloKoroy a’Tay ‘PuotikovAay, Kat’ oiklas ev mapaBiaTw ouvarye jyayKacey. | i Ejusd. lib. vii. cap. 7. [p. 344. Awd Tplrn Huepa meTa Thy TEAEUTIV OcopidAov 6 KupiAdos evOpovicbels, em) thy emicko- Thy apxikwrepov OcoplAov maphade> Kal yap ef exelvov, h emiakomy ’AActavdpeias mépa THIS lepatiKns Takews KaTaduvacTev- derint, quam quod Novatianos represse- rint, et ecclesias ei abstulerint, in culpa potius est ille qui superbie maculam innocentibus aspergit, dum schismatico- rum partes tueri contendit.” 1 Gregor. Nazianz. Epist. xlii. ad Procopium. [Lutet. Par. 1609. p. 814. “Exw uty obtws, ei Se? TaANOES ypaev, ote mdvra ovAdoyoy pevyew emickd- mov, br. undeuias cuvddov TéeAos €ldov xpnorév’ pnde Avow KakGy paAdov eoxnkvias, }) mpooOnny. Ai yap pidro- vetkion Kal pirapxlav GAN brws pre optixoy broAdBns otTw ypapovta’ Ka} Adyou Kpeitroves.] CHAP. XVI. OF CHRIST’S CHURCH. 511 pieces under Valens, that it could not be restored nor re- formed in many years after. Even so in the words which you allege, he traduceth not the vocation or function of bishops, as a thing superfluous or dangerous to the church of God, but sheweth how far the thirst of honour and flame of discord had carried many, even to the disturbance of the whole world, and shaking of the Christian profession in sunder. His words,are: «« Will they deprive me of the chief seat? which heretofore some wise men have admired; but now, as I think, it is the first point of wisdom to decline it".” Then follow those words which you allege: “ for which our whole estate is troubled and shaken, for which the uttermost parts of the world are in an heartburning and dissension 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 lose that great and new name.” The occasions of this speech, as may be seen in his life®, were the horrible tumult that Maximus raised in aspiring to the bishopric of Constantinople ; the inconstancy of Peter bishop of Alexandria, who first by letters confirmed him in the place, and yet after sent some to ordain Maximus against him; and the general dislike the bishops of Egypt and of the west parts had of him, (though they could not but commend the man,) because he was placed without their consent. Seeing himself therefore undermined and betrayed by his familiar friends, deserted and forsaken by the bishop of Alexandria, after the death of Miletius bishop of Antioch, murmured and repined against by so many, for not expecting their presence, and the bishops ready to war one with another about his elec- tion and ordination; he wisely and stoutly came into the coun- cil, and said: “‘ Ye men that are my fellow pastors of the sa- ered flock of Christ, it will be a shame and very unseemly for » Ejusd. Oratio, cum, post ea que a Maximo perpetrata fuerant, in urbem rediisset. [p. 483. Aida thy W&woraow mpocdplas amoatephaovew ; fv mote Kal Tis Tov eb ppovolyTwv ebatuace: viv de Kat Th petyew as yoy euol doKet mparov cuvecews, Ot hv mavra Soveita kal celeTat TH jpuerepa Ov hv Ta mépara THs oikoupevns ev vmopia kal moAcug, Kap TW) Kal ovde bvoMa ExovTL 8’ hy Kivdvvevouey avOpdrwy elvar, Tapa Ocov yeyovdtes, kal T) péya Kal Kalvdy daro- Badeiv bvopua. | o Thus L.: “ Quenam incitamenta habuerit Nazianzenus, et quibus inju- riis provocatus fuerit, ut hee diceret, ex vita ipsius perspici potest.” 512 THE PERPETUAL GOVERNMENT CHAP. XVI. you, teaching others to be at peace, if you be at war amongst yourselves: for how shall you persuade them to agree, if you vary in your own opinions. I beseech you rather by the (blessed) 'Trinity that you dispose of your matters wisely and peaceably. And if I be a cause of strife unto you, I am not better than Jonas the prophet; cast me into the sea, and let this troublesome tempest cease from among you. I am con- tent to endure any thing for your concord, though I be guilt- less; thrust me out of my throne, drive me from the city, only embrace you truth and peace?.” Thus christianly pre- ferred he the unity of God’s church before his own safety, and made more account of quietness and secresy, than of honour and dignity. At the first rising of this tumult, Nazianzen was absent from the city; and upon his return, when Maximus and the rest of that faction threatened him with many things, he pre- sently and pithily made that oration to the people, whence your words are taken. Hence you may prove there were many contentious and ambitious heads in Nazianzen’s time ; which in no time before or after, did, or will want; but you can infer nothing out of these words against the lawful use of episcopal or metropolitical moderation and supervision pre- scribed and limited by the canons of grave and godly councils, which Nazianzen neither did nor could mislike. If you think I restrain his meaning, examine his words. «The time was,” saith he, “ when a wise man might ad- mire” this presidency, but “ now, it is the first point of wis- dom, in my judgment, to shun it;” not because it was then more unlawful than before, but by reason of the manifold troubles, dislikes, and dissensions, that then oppressed the P Gregor. Nazianz. Vita a Gregor. Presbyter. conscripta. [Lutet. Par. 1609. p- 31- ‘O d& wakdpios emitoavTd mavTwy suvabpocbevTwy Tay emioKdTwY, KaTa- oTas ev “ecm TE avdAdAbyH TAde pyol. “Avdpes cupToimeves TIS tepas moluyns Xpictod, aioxpoy mev etn Kal wayTeA@s ovx tuav, ei Tos BAAOuS eciphyny maL- devovres, avTol mpds GAAHAOUS TOAEMOY Hpacbe. mas 5’ by Spovoety Erépous mrel- onte, avtol bvTEs TEpl TA SoKOdYTA aovu- pwvor; GAN ikeTebw buas mpos THs Tpi- ddos avrijs, KaAG@s TE Kal cipnikds dia- Oéc0ar Ta mpds GAANAoUs. ef SE Ti div éym THs diaoTdcews altios, ovK eiul TEu- votepos “Iwva tov mpophrov' BddeTé pe eis THY OdAaccay, Kal TavoeTa ap suey 6 KAvbwy TeV Tapaxav’ aipodwa: mabeiy bt. ay BotdAnobe, kalrep abGos dy, Ths buay Everey duovolas’ Opdvov etdoarte, moAcews ameAdoate’ udvoy Thy GAnOeav kal thy ciphyny, ws 6 Zaxapias dnoly, ayannoare. | CHAP. XVI. OF CHRIST'S CHURCH. 513 church. “The ends of the earth,” saith he, “ are (for this) in suspicion and war, which hath no ears nor name ;” that is, whose cause and remedy are both unknown: for this, “ we which are of God, are in danger,” saith he, “ to be thought to be of men, and to lose that great and new name.” He clearly confesseth, “ they were of God ;” that is, their calling and function was ordained and approved by God: wherefore he willeth them to beware, lest by their quarrelling and con- tending, they occasioned others to suppose they were not of God, but of men. Doth this place, think you, confute or confirm the vocation of bishops? What more could be said for them, than that “ they are of God, and not of men?” After this, whatsoever he saith, it toucheth not the unlawfulness of the office, but the unruliness of the persons; and the vices of men he might traduce, without any prejudice to their calling. He saith, “ the name (of bishops?) was new ;” and wisheth there were no superiority nor preeminence amongst them, but that every man might be known by his virtues.] The new- ness of the name doth not so much disgrace the office, as the greatness of the name doth commend it. Let it be new, so it be great, and both of God. In what sense Nazianzen calleth the name of bishop “new,” (if he mean the name of bishop, as one of the greatest patrons of your discipline precisely noteth,) is not so soon agreed on. If he mean a new name, as the prophet Isaiah doth, when he saith: “Thou shalt be called by fsai. 1xii. a new name, which the mouth of the Lord shall name :” or as ?: St. John doth, when he reporteth the words of Christ to the angel of the church of Pergamos: “I will give him a white Rev. ii. 17. stone, and in the stone a new name written:” if he allude, I say, to either of these places, as he may well do, he could not give the name of bishop a higher praise, than to call it great and new, and that from God. If by “new” you would have him understand a name lately devised by men, not authorized by God, as it seemeth you would; you make Nazianzen very forgetful, and yourselves were scant waking, when you made that observation in his words, (nempe episcopi',) as though q Added L.: “Et non Christiani, t De Ministrorum Evangelii Gradibus, quod mihi magis probatur.” cap. xxiii. fol. 164. BILSON. Ta Acts i. 20. Acts xx. 28. 1 Tim. iii.2. Tit. i. 7. 1 Pet. ii.25. 514 THE PERPETUAL GOVERNMENT CHAP. XVI. the name of bishop had been new in Nazianzen’s time: for could that name be new to Nazianzen, which the Holy Ghost hath so anciently, so often, so honourably, mentioned in the scriptures! Read you not this alleged by Peter out of David, “‘ Let another take his bishopric?” And again, “ The Holy Ghost hath made you bishops?’ As also, “ A bishop must be blameless” And likewise, “ You are returned to the shep- herd and bishop of your souls?’ How could that name be new, which is so authentically recorded in the apostolic writ+ ingss ? Haply you will shrink from that, and say the name was newly theirs, because in the scriptures it is general to all presbyters, and here it is special to bishops; but that is nei- ther true, nor any part of Nazianzen’s meaning: for even the severing of chief pastors from presbyters by the name of bishops, was no late nor new device in Nazianzen’s time. That very distinction of names had continued at Alexandria from the death of Mark the evangelist, as Jeromet affirmeth. In all histories and writers before Nazianzen lived, there is no word so common and usual to signify the president and ruler of the presbytery, as the name of bishop; and therefore it could not then be new. Besides, Nazianzen reputeth it a wonderful inconvenience to lose that great and new name; and to be all one, as if they should be taken “ not to be of God.” Now, if the name were new, and lately invented by men, the loss thereof were not great; yea, retaining the name, they must be known to be of men, and not of God; which is contrary to Nazianzen’s words. Wherefore by the “ great and new name,” he meaneth the name of Christians, ground- ing his speech on the words of Isaiah, that saith: the church s Added L.: ‘ Sed nisi me fallit ani- mus, Christiani nomen eo verbo, non episcopi Nazianzenus intelligit ; ad quam me sententiam adducunt etiam verba que proxime pracedentia, ubi ait; Kuw- duvedouev avOpdray elyat Tapd Ocod ‘ye- yovdtes, Kat TO peya Kal Kawdy amroBa- Aeiy bvowa, in discrimen venimus ab hominibus esse quia Deo nati sumus ; (ita enim mapa cod yeyovdres potius significat:) et magnum et novum no- men amittere. Jam a Deo nascimur non episcopi sed Christiani; et dissidiis ac contentionibus efficere possumus ut eo nomine prorsus indigni judicemur, quod vere magnum et tamen novum est, si sacris scripturis fidem adhibemns.” t Hieron. Epist. ad Evagrium. [t. ii. p- 329. “ Nam et Alexandria a Marco evangelista usque ad Heraclam et Dio- nysium episcopos, presbyteri semper unum ex se electum, in excelsiori gradu collocatum, episcopum nominabant.”} CHAP. XVI. OF CHRIST’S CHURCH. 515 * shall be called by a new name :” or if he refer it to bishops, Isai. Ixii. 2. he speaketh rather in praise of the greatness, than in dispraise of the newness of the name; and accounteth it to be great and new because it was first used by the Holy Ghost in the New Testament. He wisheth there were no preeminence nor priority amongst bishops, and calleth their superiority tyrannical.] He wisheth, if it were possible, that preeminence and prior- ity amongst bishops went not by the mightiness of their cities, but by the deserts of their virtues ; not that the first is unlaw- ful, but that the second is far more commendable. “ O that there were,” saith he, “ neither priority of see, nor privilege of place and tyrannical preeminence, that we might be dis- tinguished only by virtue".” If this last were possible, the former might well be wished out of the church: for then should none but fit and worthy men have the places of government, where otherwise the worst are often highest, and rule as impotently as they aspire unshamefastly. This is the sum of Nazianzen’s speech, and what fault to find with it, truly 1 know not. Happy were the church of God, not if all were equal, as you would have them, but if each man had superiority according to his integrity. So should the church of Christ never be besieged with ambition, nor surprised with corruption, nor wasted with dissension, but the chief would circumspectly and wisely lead, and the rest would gladly and quietly follow; where now aspiring and striving for places of dignity, hath subverted many, not of the meanest, but of the highest degree. So saith Nazianzen. ‘“ But now” (when men are superior by their cities, and not by their virtues) “ the right hand and the left, and the midst, the higher and the lower seat, the precedency, or going cheek by cheek, hath made many breaches amongst us to no purpose, and cast many into the ditch; and made them goats not only of the inferior sort, but even of the shepherds, who being masters in Israel knew not this*.” He misliketh not generally the calling of bishops, nor their diversities of degrees, but the falling of some of them into the ditch, and becoming goats, whiles they u Gregor. Nazianz. Oratio, cum, rure in urbem rediisset. | Vide p. 509. note f.] x Ibid. ity I) & 516 THE PERPETUAL GOVERNMENT CHAP. XVI. pressed over eagerly to the higher places; otherwise, he must first have condemned himself, who accepted and retained one of the chiefest seats of honour, though after, to conserve the peace of the church, he resigned it. Lastly, the wishing of a better way, if it were possible, is no defacing of that which was already settled; by reason it cannot be expected that Nazianzen’s wish should take place : for that all men should be sincerely regarded and honoured according to their virtues, is rather an heavenly than an earthly condition ; and sooner to be wished for, than to be looked for at men’s hands: yea, that course which he wish- eth, unless the execution might be answerable to his wish, would do more harm than good. For it would not quench ambition and contention, as some men dream, which are the vices that he complaineth of, but rather inflame them, whiles every man conceiving well of his own virtues, would make small account of other men’s gifts and deserts. If to decide the strife, you reserve the judgment thereof to other men’s voices, you amend the matter nothing at all: for if all men, setting aside corrupt and partial respects, would choose the best to every place, the church of Christ would soon flourish without any wishing; and wish what you will, except that be first brought to pass, all the rest will do you no good. An equality amongst the pastors must needs slake ambi- tion.] If you could reduce the cities, churches, and parishes of each commonwealth to a just proportion, that one should not exceed another in any thing, you might chance with a general equality of the places, somewhat to temper ambition ; but if you leave any difference in the things, you shall soon find a difference in men’s affections. Now when, or how that may be compassed, I leave you to consider, that are so good at devising. I think you may sooner undertake to new build all cities and towns to make them equal, than suffering them as they are, to bring them to a just and even proportion. If leaving an inequality of the places, which you must needs, you settle a general equality amongst the pastors and ministers of Christ’s church, what fresh experience the later end of the world may teach us, I will not foretell; I am sure, the mean to prevent schisms and dissensions in the primitive church, CHAP. XVI. OF CHRIST’s CHURCH. 517 when the graces of God’s Spirit were far more eminent and abundant than now, was not to make all equal, but to appoint some chief to oversee and moderate the rest. That course the apostolic times embraced, and the church of Christ ever since preferred, as the safest and readiest way to resist confusion, and stay contention in the church of God. Jerome saith: « Amongst the twelve (apostles) one was therefore chosen, that a chief being appointed, occasion of dissension might be preventedy.” If the twelve were not likely to agree, except there had been one chief amongst them, I marvel how you imagine, that equality would keep all the pastors of the world in peace and unity. If every presbytery by God’s ordinance must have a ruler, as yourselves avouch, lest they grow to dissension and confusion, how shall the bishops of a whole province or kingdom meet, confer, and conclude, as often as need requireth, without one to call and moderate their assem- blies ? We mislike not that so much, as that you give the metro- politan, dominion and empery over the rest.] Your presbyte- ries have another manner of dominion than we give either to the diocesans or to metropolitans: for they determine all matters by discretion; which is even as much, or more, than princes have with us. As for bishops and archbishops, I see no such dominion in this realm allowed them. We have laws consisting partly of synodal constitutions, partly of the royal edicts of princes, and by the tenor of them it is prescribed what the bishop or metropolitan shall require at each man’s hands; not what they list, but what the canons of former councils and laws of Christian princes have thought meet to be performed by every one to the glory of God and good of his church. Now if the execution of laws be dominion and empery in your conceit, when as there is a present remedy by appeal to the prince’s audience, if any wrong or hard measure be offered ; what will you call it, to judge by discretion, as your presbyteries do? Which is the greater kind of empery, y Hieron. adversus Jovinian. lib. i, quo super eos ecclesia fortitudo soli- {t. ii. p. 35. “ At dicis, super Petrum .detur, tamen propterea inter duodecim fundatur ecclesia, licet id ipsum in alio unus eligitur, ut capite constituto, schis- loco super omnes apostolos fiat, et cuncti matis tollatur occasio.’’] claves regni ceelorum accipiant, et ex 518 THE PERPETUAL GOVERNMENT CHAP. XVI. to determine all matters as you list, or to be limited in every point by the laws of the realm, what you shall do; and if you transgress neyer so little, to give account thereof to the su- preme magistrate? If I understand any thing, it were more hberty for bishops to be referred to synods, where they should bear some sway, than to be restrained to laws, from which they may not shrink. The execution of your presbyterical decrees, you give to the moderator of your presbytery; and yet you give him no dominion nor empery. Why then are you so inconsiderate or so intemperate, as to call the execu- tion of ecclesiastical laws by the diocesan or metropolitan, a tyrannical power and dominion over their brethren? Would you have no laws at all, but every case as it falleth out, so to be censured at the pleasure of the presbyters ? That were a right tyranny indeed, and not tolerable in any commonwealth that hath a Christian magistrate. If you admit every matter to be ruled by written laws, and leave appeals in all causes for such as find themselves grieved to the prince, which is observed in this realm; the execution of laws is rather a burden imposed, than an honour to be desired; and but that some men must needs undertake that charge, it were more easy for bishops to be without it, than always to trouble, and often to endanger themselves with the difficulties and penalties of so many laws as we have, and must have to guide those causes that are committed to their consistories. They have others to discharge it for them.] They must have some to assist them, except you will have bishops to bestow more time in learning human laws, than in meditating the divine scriptures. And therefore your inveighing at the arches and other places of judgment, sheweth you little un- derstand what you say. Were your presbyteries or synods at their perils to handle and determine so many and so weighty causes as they are, you would reverence them as much as ever you disgraced them; and see your own folly in impugn- ing that which cannot be wanted. But what stand I on these things, which experience will prove to be requisite in a Christ- ian commonwealth, better than speech? It sufficeth me that metropolitans were long before the Nicene council accepted and used in the church of Christ as necessary persons to CHAP. XVI. OF CHRIST’S CHURCH. 519 assemble the synods of each province upon all occasions ; and to oversee as well the election as ordination of bishops within their charge. This if you grant, necessity will force you to yield them the rest, as it did the councils and princes that were long before our times. If you like not the wisdom and order of the universal and ancient church of Christ, you must tell us in your new platform who shall call and moderate pro- vincial synods, when occasion requireth ; or whether your presbyters shall be supreme moderators of all matters, without expecting or regarding any synodal assemblies or judgments. Synods we admit, and some to gather and govern those assemblies ; but to prevent ambition we would have that pri- vilege to go round by course to all the pastors of every pro- vince.] You may do well to change deacons every day, bishops every week, presbyters every month, and metropolitans every quarter, that the government of the house of God may go round by course. And surely you miss not much of it. Deacons and presbyters dure with you for a year; bishops you think in the apostles’ times were changed every week ; what space you will appoint to metropolitans we yet know not; longer than one synod I presume you will have no man to continue. But what reason or example have you for it? Examples perhaps, as you care for none, so you seek for none: for if examples might prevail with you, we have the settled and approved order of the primitive church against you, that metropolitans never went by course. Yea, the name itself doth infer as much: for if he be metropolitan, that is, bishop of the metropolis or mother city; the mother city remaining always one and the same, the privilege of the me- tropolitan could never change by course. To ask you for reason, which lean only to your wills, and regard no men’s judgments but your own, will seem strange ; yet hear the resolution of one that highly favoureth your new found discipline, who positively concludeth, that this circular regiment by course, as it is not able to resist ambition and adulation, so it will breed contempts and factions in the church of God. His words be: “ Let us then avouch that this primacy of order (going round) by course of mutual suc- cession, was at length by very experience found not to have 520 THE PERPETUAL GOVERNMENT CHAP, XVI. force enough to repress ambitious pastors, neither vain and flattering auditors, whiles every pastor in his course enjoyed this superiority. ‘Therefore that which was common to all by succession, it seemed good to transfer to one chosen by the judgment of the whole presbytery ; the which neither can nor ought to be reprehended; especially since this ancient man- ner to choose the chief of the presbytery was observed in the famous church of Alexandria even from Mark the evangelist. Another cause of greatest weight without comparison, doth Ambrose allege, that this primacy so going round to every one by course, some pastors sometimes were found unfit to undertake this government, and thereby it came to pass, that such as were unworthy, ofttimes ruled the rest, which brought with it the contempt of the presbytery, and opened a gap unto factions*.” How far Ambrose is mistaken, I have shewed before; he saith, “ the presbyters succeeded in order,” when the place was void; but that ‘‘ they changed by course,” he saith no such thing. It was a plain oversight (I will say no worse) in him that first wrested Ambrose’s words to that conceit. In the mean time we have master Beza’s full confession, that “the going round by course to govern the church, doth main- tain disorder and faction, and no whit decrease ambition ; and the choosing of one to continue chief (for his life) began at Alexandria from Mark the evangelist,” (six years before Peter and Paul were martyred, and six and thirty before the death of St. John ;) in which there is “ NorHING THAT can or ought to be misliked.” How truly he speaketh, if he should recall, or you refuse z Beze responsio ad tract. de Minis- trorum Evangelii Gradibus, fol. 143. “ Dicamus ergo primatum illum ordinis per mutuz successionis vices, ipsa tan- dem experientia compertum fuisse, non satis virium, nec ad ambitiosos pastores, nec ad auditores alios quidem vanos, alios vero adulatorio spiritu preditos compescendos habuisse, communicata videlicet singulis pastoribus per vices hujus primatus dignitate. Itaque quod singulorum secundum — successionem commune fuit, visum fuit ad unum, et eum quidem totius presbyterii judicio delectum transferre, quod certe repre- hendi nec potest, nec debet : quum pre- sertim, vetustus hic mos primum pres- byterum deligendi, in Alexandrina cele- berrima ecclesia jam inde a Marco evangelista esset observatus. Alteram causam affert Ambrosius, longe maximi momenti, nempe quod primatu sic ad singulos per vices perveniente, singulis pastoribus non semper ad hance guber- nationem suscipiendam idoneis comper- tis, ita fieret ut indigni interdum pre- essent, que res tum presbyterii contemp- tum secum trahebat, tum aditum fac- tionibus aperiebat.” CHAP, XVI. OF CHRIST’S CHURCH. 52 his words, reason and experience will easily teach us: for first in this circular change, it is not casual, but essential, that all in their course, be they fit or unfit, must have the ruling of the rest. Now if to choose one good amongst many be a matter of difficulty, how impossible then is it that all should be good? And yet by your rolling regiment, all, be they never so wicked or unworthy, must have as much time and power to neglect and hurt the church of God, as the well minding and godly pastors shall have to assist and help the same. Again, what good can be done by any, when in every action, one must begin, and another proceed, and a third con- clude? If an evil man light on the beginning, middle, or ending, he may soon mar all. And be the men not evil, except they be like affected and like instructed, when will they agree in judgment, or tread one in another’s steps? If any faction arise, | need not put you in mind what contra- dicting and reversing will be offered by your weekly or monthly governors. Who shall dare do any thing to a pres- byter or bishop but he must look for the like measure, when their course cometh? What can be one week made so sure, but it may be the next week undone by him that presently followeth? This is the right way to make a mockery of the church of Christ; and to permit it to every man’s humour and pleasure whiles his time lasteth. If you trust not me, distrust not yourselves; “ It breedeth contempt, and openeth the highway to factions*.” As for ambition, which is another of the mischiefs that you would amend by your changeable government, you cure that, as he doth, which to cool the heat of one part of the body, setteth all the rest in a burning fever. ‘lo quench the desire of dignity in one man, you inflame all the pastors of every province with the same disease: for you propose the like honour and power for the time unto all, which we do to one. And so you heal ambition by making it common, as if patients were the less sick, because others are touched with the same infection: for if one man cannot have this metropolitical pre- eminence without some note of pride, the rest can neither expect it, nor enjoy it in their courses, but with some taint of a [Vid. p. 520. n. Z. ad finem: “ Que res tum presbyterii &c.”’] 522 THE PERPETUAL GOVERNMENT CHAP. XVI. the same corruption: fruition and expectation of one and the same thing, are so near neighbours, that if one be vicious, the othercannot be virtuous. Wherefore, either grant the superiority and dignity of bishops and metropolitans may be christianly supported by one in every presbytery and province, as we affirm; or else we conclude, it cannot be expected and en- joyed of all every where by course, as you would have it, but very unchristianly. You give more to your bishops and metropolitans than we do, and that increaseth their pride.] We give them no power nor honour by God’s law, but what you must yield to your pastors and presidents, if you will have any. And as for magistrates, we may not limit them on whom they shall lay the execution of their laws, nor what honour they shall allow to such as they put in trust, so no part thereof be contrary to the doctrine of the scriptures. Agnize first their callings, and then measure their offices by the ancient canons of Christ’s church ; and if they have any other or further authority than standeth with good reason and the manifest examples of the primitive church, we strive not for it; reserving always to Christian princes their liberty, to use whose advice and help they think good, and to bestow their favours where they see cause ; without crossing the voice of the Holy Ghost, or the wisdom of the apostolic and primitive church of Christ: for the government of the church is committed to them, not that they should alter and overthrow the main foundations of ecclesiastical discipline at their pleasures, but that they should carefully and wisely use it to the benefit of God’s church, and good of their people, for which they must give account to the dreadful judge. It was long after the apostles’ times before provinces were divided, and mother cities appointed, and therefore metropo- litans are not so ancient as you make them; as may appear by the thirty-third canon called apostolic, where the chief dignity over each province is not attributed to any certain place or city.] I stand not precisely for the time when mother cities were first appoimted in every province, howbeit the general council of Ephesus saith: ‘ Every province shall keep his rights untouched and unviolated, which it hath had CHAP. XVI. OF CHRIST’S CHURCH. 523 from the beginning upward, according to the custom that hath anciently prevailed; every metropolitan having liberty to take a copy of (our) acts for his own security*;” for so the words ddevav éxovtos Exdotou pntpoToAlrov Ta toa TOV TeTpayyE- vv Tpos TO oikeioy Gapadrés exAaBeiv may well be interpreted, though some embrace another sense. Yet if in this point you press those canons called apostolic, I will not reject them ; not that I take [them] to have been written by the apostles, for then they must be part of the canonical scriptures; but that some of them express the ancient discipline of the church, which obtained even from the apostles’ times, (by whomsoever they were collected,) though many things since be inserted and corrupted in them, and therefore are justly refused, further than they agree with the stories of the first times, and the de- crees of the eldest councils. The canon which you quote is this: ‘ The bishops of every nation must know (or acknowledge) him that is first (or chief) amongst them; and esteem him as (their) head, and attempt no matter of weight without his opinion (and judgment), nei- ther let him do any thing without all their advices (and con- sents)».” Hereby you would prove, there was a time after the apostles’ deaths, when as yet the first place amongst the bishops of the same province was not affixed to any certain church or city. Grant it were so, though this canon do not exactly prove so much, then yet in every nation there was a primate before there was a metropolitan ; and consequently the authority of one to be chief in a province is elder than the privilege of the metropolis or mother city ; which by the wit- ness of the Nicene and Ephesine councils was in their times a very ancient custom. Now what gain you by this, if there were a chief bishop in every province to assemble and mode- rate synods, before that prerogative was fastened to any place? It is the office, not the place, that we seek fore: for so you a Concil. Ephes. Decret. [Vide p. 489. note ».] b Canon. Apostol. xxxiii. [t. i. col. 32. Tovs emickdmovs Exdotov eOvous cidéevat xph Tov ev avTOIs TpATov, Kal nycioOan auTov ws Kepadrry, kal undev tT mpdrre TEpiTToy tivev THS eKelvou yvapns* eKeiva be pdva mparrew exaoTov, boa TH avTod mapoula emBdrdrAc, Kal Tals tm adthy xeépais. “AAAG pnde exeivos tvev Tay TaYTwY yYauNs TroLelTw TI. | e Added L.: “ Quamvis hance ego potius teneam sententiam, fuisse quas- dam precipuas civitates, ac aliarum quasi parentes et rectrices etiam ante apostolorum ztatem, quas metropoles 524 THE PERPETUAL GOVERNMENT CHAP. XVI. confess there were primates amongst the apostles’ scholars, whether they were chosen for the worthiness of their gifts, or for the greatness of their cities, we care not; such there were, and by such were the synods of every province assembled and guided. When the wonderful gifts of the Holy Ghost failed, for which the first age haply made choice of her primates, it is not unlike, but as the next ages following chose the most sufficient men for the most populous cities, so they were con- tent the bishops of the most famous churches in every pro- vince should have ra zpeoeta, the preeminence amongst their brethren, to call them together and consult them for the com- mon affairs of the whole church; which the four first general councils with one consent confirmed to every church, and commanded to be kept without alteration or diminution, as the ancient rights and customs of the church even from the beginning. The council of Nice willeth “ the prerogatives to remain to every church4;” and again, “ reserving (always) to the mo- ther city her proper dignity®.”” The council of Constantino- ple, as Socrates saithf, “ ratified the Nicene faith, and ap- pointed patriarchs (or metropolitans), distinguishing their provinces.” As namely, Nectarius the bishop of Constan- tinople had allowed him Thracia ; Helladius bishop of Cesarea postea nominabant. Ubi enim colonize deducte in tantam crescebant amplitu- dinem ut civitates evaderent, eam civita- tem ut matrem agnoscebant, a qua du- cebant originem. Deinde ut queque civitas potentia et rerum omnium abun- dantia ceteras anteibat, ita maxime finitimas vel in amicitiam recepit, vel sub ditionem redegit ; que duo, scilicet coloniarum deductio, et vicinarum ur- bium subjectio certissima fuerunt et an- tiquissima metropolewy fundamenta, multis et locis et seculis ante natos apo- stolos.” 4 Concil. Nicen. can. vi. [t. ii. col. 32. “Ouolws S€ kal kara thy "AyTidxerav, kal ev tats &AdAais emapxlais, TH mpeo- Beta ob CerOat Tats exxrAnoias.] e Ibid. can. vii. [’Eme:d) cvvfOe Ke- Kpdtnke kal mapdboats apxala, bore Toy ev AiXla énloxoroyv Timaobat, exeTw Thy &KoAovOlay THs TYULTS, TH UNTpoMOAEL Tw- (omevou Tod oikelov akimuaros. | f Socrat. Hist. Eccl. lib. v. cap. 8. [p. 265. "EBeBalwody re abOis thy ev Nikala mor" Kal marpidpxas KaTéeoTH- cay, Siavemduevor Tas emapxlas, bore Tovs brep Sioiknow emicKdmous Tals brep- oplois exkAnolas wn bmrepBalvew* TodTO yap mpdrepoy dia Tovs Siwyuovs eyiveto adiapdpws’ Kal kAnpodrat Nexrapios wev Thy MeyaAdmoAw kal Thy Opakny’ Ths de Tlovtixjs Siouhoews, ‘EAAdoios 6 peta Bacidcioy Kaioapelas ris Kamwmadoxay émickoros, Tpnyopios 6 Nicons, 6 Bact- Actov adeApds' Kammadorlas 5& Kad nde médus* Kal’ Orpnios 6 Tis ev’ Apuevia MeAr- THVIS THY TaTpiapxlay ekAnpécato* Thy *Aciaviy 5 Aayxdvovow "Aupirdxios 6 "Ixoviov, kal” Ontos 6 Avtioxelas THs ThioiSias: 7a 5€ Kata Thy Atyurroy Tipo- Oey TH Adckavdpelas mporeveundn TeV de KaTa Thy avaToAhy exKAnoiay Thy Siol- Know Tols avTots emuokdmols erérpeWay, MeAayiw TE TG Aaodicelas Kal Avwoddpw T@ Tapood, puddiavres TH mpeoBeia TH *AyTioxéwy exkAnola, rep TéTE wapdvTt MeAeti@ edocav.] CIZAP. XVI. OF CHRIST’S CHURCH. 525 in Cappadocia, Gregory of Nyssa, and Otreius of Melitene, had the regiment of Pontus; Amphilochius of Iconium, and Optimus of Antioch in Pisidia, took the charge of Asia; the like did Timotheus bishop of Alexandria for Egypt; and Pe- lagius of Laodicea, and Diodorus of ‘Tarsus, for the east churches, “ reserving the prerogative of the church of An- tioch,” which “ they delivered unto Miletius there present: the canon that before limited these governments being (al- ways) observed’.” Of the council of Ephesus I spake even now ; wherein, when the bishops of Cyprus complained, that the church of Antioch began to encroach upon them, “ con- trary to the apostles’ canons, and the decrees of the sacred council of Nice®,” and desired that the synod of Cyprus might enjoy their right as they had done, “ even from the beginning ever since the apostles’ times';” the fathers re- jected and condemned that attempt of the bishop of Antioch, as a thing “‘ repugnant to the laws of the church, and canons of the apostles*.”” The great council of Chalcedon finding fault that some bishops, to increase their power, obtained the prince’s charter to cut one province into twain, of purpose to make two metropolitans where before was but one, decreed, that no bishop should enterprise the like without the loss of his office ; and notwithstanding the imperial letters already pur- g Concil. Constant. 1. can. ii. [t. ii. col. 947- Tods imép dioiknow éemokdrous, Tais wmepoplois exKkAnolais pH emevat, pnde ovyxeew Tas exkAnolas’ GAAG KaTe Tous kavovas, Tov wey ’"AAckavdpelas éeml- ckoroy Ta ev Aiyimt® pdvoy oikovopetv Tous d€ THS GvaToATs emioKdmovs Thy avarodhy pwdovny SioiKelv’ pvdaTTomevwv Tov ev Tots Kavdot Tois Kara Nikatay mpeoBelwy TH “Avtioxéwy exxdAnotg: Kal Tous THs ’Aciavas diouhoews emirKdmous Ta Kata Thy "Aciay pdyny oikovopeiv" kal rovs THs Tlovtucns Ta THS TloyTiKys pévov. Kal Tos TIS OpaKns, TA THS Opa- KIKT|s “voy oikovoueir. | 4 Exemplar suggestionum episcoporum Cypri in Concilio Ephesin. [t. iii. col. 788. ‘Olim etiam sanctus pater noster et episcopus factus Troilus ab Antio- cheno clero multa passus est, et pientis- simus episcopus Theodorus vim non vulgarem pertulit, atque adeo usque ad plagas, quas nec flagriones homines ferre deceat, illicite, absurde et illegitime. Nam cum propter aliam causam abiis- set, illius vero felicem accepit finem, abusi ambitione, vi cogere voluerunt, et subjicere sibi sanctos episcopos insulz contra apostolicos canones, et defini- tiones Nicene synodi.’’] i Ibid. [col. 799. “Sicut initio a tem- poribus apostolorum, et constitutionibus et canonibus sanctissime et magne sy- nodi Nicene, illasa et superior insidiis et potentia permansit nostra Cypriorum synodus ; ita et mune per vestram in- corruptam et justissimam sententiam, etiam vestra constitutione justitiam no- bis fieri cupimus.”’] k Decretum ejusdem synodi pro epi- scopis Cypri. [t. iii. col. 802. Mpayya mapa Tovs eKKAnoiacTiKols Begpovs, Kat Tous Kavovas Tay aylwy *rarépwy (marg. *amoaTéAwy) KalvoToMotmevoy, Kal Tis maytwy eAevbeplas amtéuevov, ———ei pnde os apxatoy mapnkorovenoer, bare Tov emlokomoy THs “AyTioxéwy méAEwS ev Kump motetrbat xetpotovias. | 526 THE PERPETUAL GOVERNMENT CHAP. XVI. chased, “ the true (or ancient) mother city should certainly keep her proper right! ;” and the other newly erected content themselves with the honour of the name. The preeminence then of mother cities and metropolitans is very ancient in the church of God, and if we admit even your own construction of that canon called apostolic, there were primates elected in every province before there were metropolitans; and so the office was found to be needful in the church of Christ, when as yet the places and cities, that should have that privilege, were not appointed nor agreed on. Some think the metropolitan’s function may be derived from Timothy and Titus, by reason that Titus had in charge the whole isle of Crete, and Timothy the oversight, not of Ephesus only, but of Asia also. Of Titus Chrysostom saith : «This was one of Paul’s companions, that was approved. Otherwise Paul would not have committed unto him an whole island, and the (trial or) judgment of so many bishops™.” Of Timothy Theodoret saith: “'To him divine Paul committed the charge of Asia®.” And of them both he saith: “So was Titus the apostle (or bishop) of Crete, and Timothy of Asia°.” Indeed Ephesus was a mother city, as appeareth by the first Ephesine council, but whether it had that prerogative by the nobleness of the place, or by succession from Timothy, I dare not define. Timothy, as it should seem by Theodoret, was chief over all Asia, and yet were there sundry other cities in Asia besides Ephesus that had metropolitans; as Iconium?, Antioch of Pisidia?, Cyzicum4, Sardis4, Rhodos4. If any think it unlawful for one man to have the care and oversight 1 Concil. Calched. can. xii. [t. iv. col. 462. “Oca: 5& H8n wéAeis 51d ypapudtev BactAtkav TG THs uNTpoTdAcws eTLunOn- cay dvduatt, udvns amodavérwoay Tis Tihs, Kal 6 Thy eKKAnolay avis dio1Kav énloxoros, Sndovétt cwlomevwy TH KaTa GdHGeravy pntpowdrAc. Tov oikelwy d1- kalwy. | m Chrysost. in Epist. ad Titum Ho- mil. i. [Par. 1636. t. xii. p. 619. Tov TavaAw ovvdytwy ddkiwos ovTos Hv" i wy yap hv ddxiuos, ovK by avtg Thy vijrov OAdKAnpov emérpevev, ovK by TH EAXEL~ pbevra avardnpaoa mpoératey (“Iva yap, not, Ta Aclrovta emidiopOdon) ovK bw TocovTwy émickénwy Kplow émérpevev, ei wh opddpa eOdppe Tavopi.] » Theodoret. in Epist. i. ad Timoth. Argument. [Hale. 1771. t. iii. p. 638. Tovtw Tihs Acias Thy emmerAciay evexel- pioev 6 Geoméowos Taivaos. | o Ibid. [p. 652. Otrw Kpnr@v 6 Tiros, kal Aciavay 6 Tiyd0cos amdaroAot. | P Socrat. Hist. Eccl. lib. v. cap. 8. ([p. 265. ’AupiAdxios 6 "Ikoviov, Kal “Ontimos 6 “Aytioxelas THs Totdlas. | q Concil. Calched. Action. iii. Sub- scription. [t. iv. col. 449. Atoyevns Ku- Gixov. col. 450. bAwpévtios Sdpdewr. col. 452. "Iwavuns ‘Pd5ov. | CHAP. XVI. OF CHRIST’S CHURCH. 527 of other bishops, he may be satisfied or refuted by the ex- ample of Titus, to whom “ the whole island of Crete was com- mitted",” as Chrysostom saith ; and “ the islands adjoinings,” as Jerome writeth ; and by Paul’s own testimony, ‘‘ the mak- Tit. i. 5. ing of bishops in many cities.” If therefore any man like these places, I am not against them; but the ancient, evident, and constant course of the primitive church to have primates or metropolitans for the calling and guiding of synods in every province, is to me a pregnant and perfect proof, that this order was either delivered or allowed by the apostles and their scho- lars ; or found so needful in the first government of the church, that the whole Christian world ever since received and conti- nued the same. Though the office were tolerable, yet the name of arch- bishop is expressly prohibited by the third council of Car- thage, and by the great council of Africa; and was never heard of in the church till the council of Chalcedon, which was kept 455 years after Christ. The words of both the councils interdicting all such proud titles are these: “ The bishop of the first seat must not be called the prince of priests, or high priest, or by any such style, but only the bishop of the first seat*.”] If the office be needful and lawful, the strife for names shall not long trouble us. Were I persuaded that “archbishop” had no signification but king and prince of bi- shops, the simplicity and integrity of Christ’s church should soon induce me to give over the name; but if it import no more than the words, which these councils like and use, I see no cause for others to stumble at it. The very canon lately cited by you, which you grant" is calleth the metropolitan “ the him to be esteemed “ as head t Chrysost. in Epist. ad Titum Ho- mil. i. [t. xii. p. 619. Ovx dy aire thy vijcov bAdKAnpov erétpevev.] s Hieron. Catalog. Script. Eccles. in Titum. [t.i. p. 264. Tlros énicxomos Kpjrns, ér abti Kal tats meplt vioos exhpute Td evaryéAuov, Kal exe? erdpn.] t Concil. Carthag. 111. can. xxvi. [t. ii. col. 1171. “Ut prime sedis episco- pus non appelletur princeps sacerdotum, aut summus sacerdos, aut aliquid hujus- ancient, though not apostolic, first (or chiefest),” and willeth amongst*” the bishops of the modi, sed tantum prime sedis episco- us.” {Codex Canon. Eccles. Afric. can. Xxxix. [t. li. col. 1070. “Qore tov Tijs mpaTns Kabedpas emicxoroy wh A€yeo Oat eLapxov tay iepéwy, 7) kxpov icpéa, } To.ovTétpomdy Ti moTE’ GAAG pdvoy émt- TKoTOV TIS TpwHTNS KabEbpas. | u De Ministrorum Evangelii Gradi- bus, cap. xxiv. fol. 170. x Canon. Apostol. xxxiii. [t.i. col. 32. 528 same province. THE PERPETUAL GOVERNMENT CHAP. XVI. The councils of Carthage the secondy, can. 12; the third2, can. 7. 28; the fifth, can. 7. 10; the Milevi- tane council”, can. 21. 22. 24; the African®’, can. 40. 43. 44. 65: 73: 87. 88. 92; of every province. Now if dpx7) in composition Tovs emoxdmous Exdorov eOvous . Téy 8& KpivdvTar, etc. | Can. xcii. [Ibid. exxv. col. 1131. Vide sup. not. b. ’Edy 5¢ ka) am’ adrar, etc. | CHAP. XVI. OF CHRIST’S CHURCH. 529 in order and dignity, as in time and empery, I see no reason to refuse the name of archbishop more than of primate, which word the African council so often useth. If you deny that the compounds of dpx7) do signify “ an order amongst fellows,” as well as “a power over subjects ;” to omit profane writers by which we might prove it, (Cicero saying, “ He that is called archpirate, except he divide the prize equally, he shall be slain or forsaken (not of his men, but) of his fellows4;’’) what think you of the word dpydyyedos, archangel ; doth it 1 Thess. import order and dignity amongst the angels, or power and pore a empery over them? If matters in heaven be too high for us, what say you to the word zazpidpxns, patriarch ? were Abra- Heb. vii. 4. ham, Isaac and Jacob, in that they were patriarchs, rulers and lords over the church or chief fathers in the church ? The twelve patriarchs, that were begotten of Jacob, will you Acts vii. 8. call them the rulers of their fathers, or chief fathers of the twelve tribes? David, shall he be a patriarch in respect of Acts ii. 29. his kingdom and empery, or of his prophetical graces and dignity? This signification, no doubt the learned fathers did follow when they suffered and used in the church of God the names of archbishop, archimandrite, archdeacon® ; not that they made them lords and princes over bishops, monks and deacons, but rather chief amongst them. But did the word apx7 always import power and authority, which you shall never prove ; must that power be straightways so princely and peremptory, that it may not stand with a bishop’s calling? Is there no power, nor government an- nexed to a bishop’s office? Christ saith they be set “ over his family ;” St. Paul calleth them “‘ governors in the Lord f.” 4 Cicer. Offic. lib. ii. ‘ Qui archipi- rata dicitur, nisi equabiliter predam Ibid. [in “‘ Epist. Archimand. ad Cal- ched. Concil.” col. 526. TH ayla cvvdd— dispertiat, aut occidetur a sociis, aut re- linquetur.” e Concil. Calched. [t. iv. col. 512. in “ Preces episcoporum /Egypti ad Impe- ratorem.” Tovdro yap kal oi emt ris Ni Kaéwy Gy.o. Tarepes cuvarynyepuevol eka- vovioay tin’. bote akoAovde Tacay Thy Alyurtianhy diwiknow Te apxiemikdTy Tis MeyadowbAcws Adrctavdpetas, kal un- dey Bixa aitod mpdrrecba mapd Tivos Tov im abtoy emiakémwv. (Et eadem sen- tentia passim.) | BILSON. TH evTad0a evinuovon viv, mapa TeY ap- Xmavepirav Kal amdons THS ev Xpior~e adeApérntos. (Et passim.)] Ibid. [col. 527. ’Aérios apxididrovos Ths Kata Kwvotaytivov méAw ayias Kab Kaborucis exkAnalas ele etc. (Et pas- sim.) } ee Matt. xxiv. 45. ‘Emi rijs bepamelas avTov. f : Thess. v. (2. Kuply. IIpoiorapevovs ev M wD 530 THE PERPETUAL GOVERNMENT CHAP. XVI. That is (you will say) in respect of their flock, not of their fellow pastors. The council of Nice alloweth the metropo- litan “* power and authority ‘f” over his province. The council of Sardica, where were 300 bishops assembled, long before the African council, giveth him the title of “ the ruler of the province :” and addeth, “‘ we mean (thereby) the bishop of the mother city (or metropolitan) *.” Socrates saith the first coun. cil of Constantinople “appointed patriarchs;” and calleth the charge which they received warpiapxfav, “a patriarchdom}.” Ignatius', Nazianzen*, and Chrysostom}, who, I think, knew the force of their own tongue better than any man living in our age, be their skill never so great, spare not to give the name of “the chief priest” unto bishops. Nazianzen, speaking to the foresaid council of Constantinople about the choice of another in his place, as Theodoret reporteth his words, said, “Seeking out a man praiseworthy and wise that is able to undertake and well guide the number of cares (here occur- rent), make him archbishop (of this place)™.”” And touching Maximus, Theodoret saith, the same council deprived him “ of the archiepiscopal dignity *.” Where you say, that “before the council of Chalcedon, which was about the year of Christ 455, you never found any subscription in synod, of any man named archbishop°;” either ff Concil. Nicen. can. vi. [t. ii. col. 1 Chrysost. ad populum Antioch. 32. Ta apxaia 26 Kpateltw, ra ev Ai- Homil. xx. [t.i. p. 223. Homil. in Epi- yint@ Kai AiBin kal Mevtamérc, dore Tov’ Arctavdpelas emiakomoy mdvTwy ToOv- twy exew Thy etouvolay.] & Concil. Sardicen. can. vi. [t. ii. col. 632. Xph mpdtepoy exetvoy Toy évarro- pelvayta erlckoToy broutmyvnoKerba 51a ypaupdtwv tov é&dpxov Ths emapxias, A€éyw 5) Tod emitkdrou THs UNTpOTOAEwS, Ort Gkiot TA ANON wowéeva avTois 5007- va. | h Socrat. Eccl. Hist. lib. v. cap. 8. [p- 265. "EBeBalwody te atéis thy ev Nixala lot Kat matpidpxas KatéoTn- gay, Siavewudpevor Tas emapxlas, Sore Tobs rtp duoiknow erickdrous Tats brep- oplois exxAnolats wh brepBatvew.| i Ignat. Epist. vi. ad Philadelph. et vii. ad Smyrnezos. k Gregor. Nazianz. Orat. Funeb. in landem patris sui mortui. [Lutet. Par. 1609. p. 308. ‘“Eoracia€ey 7 Kaoapewy méAis trept mpoBoAhy apxrepews. scopi reditum. EvAoyntds 6 Oeds, 6 Thy iepay Tabrny EopThy weTa Xapas Kal ev- gppooiyns ToAATs Katakiwoas Nuas ém- TEA€oat oOHuEcpov, Kal Thy KEpaArry amo- do's TG Thuati, Kal TY Tolmeva Tots mpoBaras, Toy 5:ddcKaroyv Tos wabnrais, Tov otpaTnyoy Tois oTpatiwTais, Tov apxsepea Tors tepedorv.| m Theodoret. Eccl. Hist. lib. v. cap, 8. [Hale. 1771. t. iii. p. 1026. ~Avdpe 5) ody emiCnthoaytes aktemawvoy, kal vopy exovta, THY ppovTidbwy Th TARPS kal deta bat kal ed Siadeivar duyauevoy, ap- Xtepea mpoBddrrca Ge. | » Tbidem, p. 1027. Toy 5& Mdéinov, @s Tis * AoAwvaplou opevoBAaBelas pe- TEIANXoTa, THS apxieparinys atlas yu- pvdoavtes, amekhputay.] © De Ministrorum Evangelii Gradi- bus, cap. xxv. fol. 182. [Ante Chalce- donense Concilium, quod incidit circiter in annum Christi 455. nullam subscri- CHAP. XVI. OF CHRIST’S CHURCH. 531 mine eyes be not matches, or you are greatly deceived. For I find not only that subscription in the general council of Ephesus before the council of Chalcedon, but the main council in their letters give that title to the bishops of Rome, Alexandria and Ephesus. In the first session of the council it is said: “The synod assembling in the mother city of Ephesus, by the decree of the most religious and Christian kings; the bishops sitting in the most sacred church, called by the name of Mary; (first) Cyril of Alexandria supplying the place of Celestinus, the most sacred and most holy arch- bishop of the church of RomeP.” If you take this to be the notary’s fault, read the mandate which the whole council gave their legates when they sent them to Constantinople to the emperors Theodosius and Valentinian for the enlarging of Cyril and Memnon; and likewise their petition to the two princes for the same matter. ‘“ We permit you” (say they to their legates) “‘to promise our communion (to the bishops of the east) if they will labour with you, that our most sacred archbishop Cyril and Memnon may be restored unto us4.” In their relation to the emperors, they give the like title to Celestinus: “This holy and ecumenical council,” say they, ‘with which sitteth the most sacred archbishop of your great city of Rome, Celestinus'.”” And though the provincial coun- cil of Africa willed the name of é£apyos to be refrained in their meetings ; yet this general council of Ephesus usually calleth Cyril and Memnon “ the chief leaders and rulers of the holy councils.” Of the Chalcedon council you did well to make no doubt ; ptionem synodicam comperi, in qua ar- pvova émitpémomev TH buetéepa ayidrntt, chiepiscopus quisquam inscribatur. ] P Concil. Ephes. Actio ii. [Labbei. t. iii. col. 609. ZSuvddou cuvynpotnbeions év TH Epectwy untpomdAc ex Yeomiopua- Tos Tav evoeBeoTdtwy Kal piroxploTwy Bactréwv, kad KabecOevtwy ev TH emioKo- tely Tov BeopiAcoTdrou emikdmov Meé- pvovos Tav OYeopiAcoTdTwY emoKdrwy, KupiAAov ’AAckavbpelas, dierovtos Kal Toy Témov TOU ayiwTaTov Kal doiwrdTov apxie- miokdmov THs ‘Pwyaiwy éxxAnolas Kere- atlvov.| 4 Ibid. [col. 781. Kal ody qui rov7j- ovat eis Td Gmod00jvat Nuiy TOUS GyiwTd- Tous apxiemsoKdmous KipiAdov kal Mé- ToUTwy ywouevev, bmocxecOa pev av- Tois THY Kowwvlayv, ypaWat 5e mpds nuas. | r Ibid. [col. 784. ‘H pev ody ayla Kal oikovpevikh obvodos, 7) cvvedpever Kad 6 Tis meydaAns Huey “Péuns ayidtaros kal OcopirA€otatos apxsemloxomos KeAe- oTivos.] s Ibid. “ Relation. synodi ad impera- tores pro restitutione Cyrilli et Memno- nis. [col. 767. AedueOa tolyuy Tov bue- Tépou KpdTous, avetvar Aowroy Nuas TIS OAtpews, Kal KeAcDoat amrodo0Ojvar nuiv tous eédpxous Tis aylas tavTns cuyddou, Tovs OcopirAcotdrous emiaokdmous, KipiA- Aov Kal Méeuvova.]| Mm 2 532 THE PERPETUAL GOVERNMENT CHAP. XVI. the name of archbishop is so often used in the first, second, third, fourth, fifth, eighth, tenth, fourteenth and sixteenth actions, not only in the subscriptions, but even in the deli- berations and decrees of that council, that with good con- science it might not be dissembled. Now if you suppose these three general councils of Constantinople, Ephesus and Chalcedon, and all the Greek divines and fathers there as- sembled, were so void; first of learning, that they knew not the force of the word dpx7 in composition ; then of religion, that they would rob Christ of his proper titles, to increase the pride of men against the truth of the scriptures ; I must con- fess I utterly dissent from you; the speech is so hard, that I cannot digest it. If you yield them but reasonable skill in their own tongue, and moderate understanding in the prin- ciples of faith, I have my desire ; for then not only the func- tion and office of metropolitans and primates is as ancient and necessary in the church of God, as the having and guiding of provincial synods, and confirmed unto them as lawful by the four first general councils; but their very names and places were allowed and allotted unto them by the full consent of the Christian world, even from the beginning, and never since denied or doubted till this present age wherein we live. Contention and ambition of bishops and primates did much afflict the primitive church, and hinder and disturb the best councils, the very Nicene council not excepted.] Who doth marvel that amongst so many thousands of bishops as the whole world yielded in so many hundred years, there should be some contentious and ambitious spirits? Or who can per- form that those very weeds shall not grow as fast amongst presbyters as ever they did amongst bishops? Haply in a city where the magistrate severely represseth the dissension and discord of pastors, some ten or twelve presbyters may either be kept in tolerable peacet, or presently overruled by the public state; but come once to the government of the whole world, as the fathers of the primitive church did, and then tell me, not what contentions and factions, but what conflicts and uproars your parity of presbyters will breed. t Thus L.: ‘ Concordiz cancellis astringi,” CHAP. XVI. OF CHRIST’S CHURCH. 533 Were the pastors but of England, France, and Germany to meet in a free synod; I will not ask you when they would agree ; but if their tongues be like their pens there would be more need of officers to part the frays, than of notaries to write the acts. Where the primitive church had one Theo- philus and one Dioscorus, we should have twenty: we may sooner flee their offices than their vices; their affections will remain, when their functions be altered. Where all are equal, there is as great danger of pride and contention, as where one is superior; yea, the priority of one man in every province, as we see confirmed by the practice and experience of the universal church of Christ since the apostles’ times, is sooner resisted and better endured, than the waywardness and headiness of so many governors as you must and would have in your changeable regiment of presbyters. The Lord make us careful to keep the band of peace which he hath left us; and mindful to shew that lowliness of heart which he hath taught us; that we wax not so wise in our own conceits, as to despise all others besides ourselves ; and so resolute in our private persuasions, that we enforce our devices upon the church of God, under the name of his holy and heavenly precepts: even so, O Lord, for Christ Jesus’ sake. Amen. u Thus L.: “ Pie et studiose colamus.” Adéa év iwlorous OG, kai eri yijs eipyvn. i o : As y 1 9 ow ay . (ae pa a ae i dis ee sant _ i 4 a aah e A ane ~ 09 solu pete a 1 \ = 0 *@ 7 b os —_— “ J > 5 Sie _— . = x » Son vr : . Oe ban —_ a i! ie NSD POX. [From the Latin edition of 1611. p. 378—401: ts place in the English original being between the words “ any man’s right,” p. 421, to “I know well you have no other shift, &c.” ibid. Ep.] Quam antiqua dicecesium assignatio sit, merito dubitari potest ; de pareciis vero, extra controversiam est, apostolorum temporibus initium habuisse, et ad hunc usque diem perpetuo durasse ; ac pro- inde multo vetustiores fuisse parcecianos episcopos, (quos restitutos vehementer cupimus) dicecesianis vestris, qui temporis corruptela obtinuerunt. Omnes enim episcopi, quorum mentio fit in Novo Testamento, vel apud Eusebium aliosque antiquos scriptores ad du- centorum a Christo annorum spacium, parceciis tantum affixi fuerunt ; non dicceses, ut vos defenditis, habuerunt.] Verbum ‘ parcecia’ nullibi in scripturis eam vim habet, quam vos arbitramini; apud Eusebium vero (quo authore potissimum niti videmini) ut et alios etiam antiquioris note scriptores, non id significat, quod nunc vul- gari nomine ‘parochiam’ appellamus, sed ‘dicecesim.’ Idpoicos, quo verbo significatio mapoxias optime elucet, ubique in Novo Testa- mento peregrinum sive inquilinum denotat, atque illis semper oppo- nitur, qui indigene et ejusdem civitatis concives sunt. Beatus Lucas verba Dei ad Abrahamum ita reddidit; (Act. vii. 6.) "Eora: ro oméppa Act. vii. 6. avrov mdpotkoy év yj ad\dorpia: ‘ Erit semen tuum inquilinum in terra aliena.’ Similiter de Mose ex AXgypto fugiente, ubi a filia Pha- raonis filiil oco enutritus fuerat, dicitur: (ver. 29.) ‘Fugit Moses,’ cal eyéveTo Tdpotkos ev yj Mad.ay, ‘ et factus est inquilinus in terra Ma- dian.’ Paulus etiam ad Ephesios ait: (Ephes. ii. 19.) ‘ Non amplius Ephes. ii. estis’ f€vor kai mdporkot, GANA GupTOXiTa TeV aylwv, ‘hospites et inqui- '% lini, sed concives sanctorum, et domestici Dei.’ ‘ Obsecro vos,’ in- x Pet, ii. quit Petrus, (1 Pet. ii. 11.) és mapolkous kai mapemdjpous, ‘ tanquam 18: advenas et peregrinos, abstinete a carnis cupiditatibus.’ 30 pdvos Lue. xxiy, mapoxeis év ‘Iepoveadyu ; “Tu solus hospes in Hierosolyma versaris, et ‘8: 536 APPENDIX. ignoras que in ea facta sunt his diebus?’ inquiunt discipuli Emmaunm proficiscentes Domino, qui, ut ignotus, comitem se illis adjunxerat. Atque hane vim rapoxia, ‘ pareecia,’ ubique in Novo Testamento reti- Act. xiii.17.-net. ‘Deus,’ inquit Paulus, ‘ populum evexit (sive auxit)’ év rj ma- pokia év yi Alyvmrm" ‘quum essent incole in terra Aigypti.’ ‘ Transi- 1 Pet. i. 17. gite,’ ait Petrus, ‘tempus’ r9s maporkias ter, ‘incolatus vestri (in Heb. xi. 9. terra) cum timore.’ ‘Per fidem Abrahamus’ rapoxyoey cis THY yay, ‘factus est incola in terra, qua promissa fuerat ei,’ as ddAorpiay, ‘tan- quam in aliena, commoratus in tabernaculis cum Isaac et Jacob coheredibus ejusdem promissionis.’ Hec solum in omni Novo Testamento exempla occurrunt, in qui- bus pareecia, aut verba aliqua inde derivata usurpantur: ex his au- tem nihil prorsus pro ea pareeciz significatione que nunc in usu est, concludi potest, nisi forte parochianos episcopos vestros non ‘concives sanctorum et domesticos Dei,’ sed veritati ‘ peregrinos ac hospites’ esse velis. Ita enim Paulus ad Ephesios author erit - alioqui si nec verbum aliquod, nec res ejusmodi im scripturis legatur, quales paro- chie vestre videntur, sequitur parochianos episcopos in Novo Testa- mento nusquam reperiri, licet, plenis (quod aiunt) velis a te inve- hantur. Verum apud veteres (ut putas) scriptores verbum illud pro paro- chia (ita enim distinctionis causa appellare liceat) usurpatur, nec alii episcopi per ducentos annos a quopiam commemorantur, nisi tantum parochiani: que quidem opinio, que ac superior, a veritate penitus abhorret. Parcecia enim ab Eusebio aliisque pro dicecesi ponitur ; tu autem alieno sensu eandem accipiens, inde parochianos episcopos. velut ab ultima antiquitate ortos produxisti. Sed ne te ipse deci- pias, nec alios etiam in fraudem inducas; tua, tua (inquam) incon- sulta et indocta hee opinatio, non Eusebii aut alterius cujusquam assertio videtur. Quo melius autem constet inter nos, quid parcecia olim fuerit, et quomodo ex civitate aliqua pependerit ; (quandoqui- dem Paulus relationem quandam, aut verius oppositionem denotat inter hec duo nomina mdporkor Kai ouproNXtrat, ‘parceciam et concives;’) de civitatibus pauca mihi dicenda erunt; quia in his tantum episcopi et presbyteri apostolorum temporibus constituti erant, ad easque pareeciz pertinebant. Ut lectorem ad manifestam, nec tamen a presenti disjunctam veri- tatem deducam, necesse habeo aliquid de ordinandis, instruendis, definiendisque civitatibus, tam ex sacris quam profanis literis advo- care; unde facile perspiciemus civitates, in quibus solis apostoli episcopos collocarunt, non unius parochiz finibus conclusas, ut re- APPENDIX. 537 centiores quidam temere opinantur, sed regionis alicujus terminis circumscriptas, et dicecesibus equiparatas fuisse. Sex sunt, ut recte Aristoteles animadvertit, quibus indiget civitas omnis, ut per se con- Polit. lib. sistere, et ad vitam tuendam sibi sufficere possit. 1. ‘Agri, sive Y# ¢ 8- Agricolarum multitudo: 2. Artes: 3. Arma: 4. Pecunia: 5. Sacer- dotes: 6. Judices.’ Heec enim sunt, sine quibus civitas constare non potest, quibusque omnis civitas initio instructa fuit; maximeque agris circumjacentibus, qui omnium rerum copiam, quibus illa regio abun- dabat, ad victum conferebant. Nam ut vita humana non sine victu cultuque sustentatur, ita nulla civitas olim fundata erat, cui agrorum satis ad frumentum, vinum, oleum, pecora, ceteraque vite subsidia ministranda assignatum non esset, ne multitudo, que civitatis meeni- bus conclusa erat, iis rebus indigeret, quas regio circumjecta pro- duxisset. Cui rei argumento sunt, non scripture solum, sed histo- riarum omnium monumenta, adeo ut civitas cum territorio ei adja- cente regis olim portio fuerit, ut in his exemplis, Gen. 14. Abra- hami tempore, Bera rex Sodomi, Cirtash rex Gomorrhe, Shinab rex Admez, Sheneber rex Zeboimorum, preter regem Zoar recensentur (his quinque civitatibus in valle Siddimorum jacentibus;) ut etiam Melchizedecus, qui rex Salem vocabatur. His addantur ex aliis orbis partibus sed aliquanto posterius, reges Argorum, Athenarum, Corinthi, Sparte, Thebarum, Rome, Carthaginis, aliarumque mul- tarum civitatum, quorum plene sunt veterum historie. Atque hi usque ad Josuam, ‘qui reges triginta unum cis Jordanum percussit, Josh. xii. 9> ut regem Jericho, regem Ai, regem Hierosolyme,’ et singularum '° civitatum singulos reges, qui ibi sequuntur. Tametsi autem tunc temporis potentiores inter eos tenuiores in potestatem suam rede- gissent, multasque civitates sub imperium suum subjunxissent ; scripture tamen liquido probant, cuique civitati non loca tantum suburbana atque his confinia subdita fuisse, sed per omnem terram Chanaan pagos, urbesque minores in civitatis alicujus ditione fuisse ; civitatibus scilicet preesidii causa moenibus cinctis, quo ab oppidulis ac pagis subjectis vim et injuriam facilius propulsarent. Si quis harum rerum documenta querat, legat 13. 15. 18 et 19 capita libri Josue ; et videat, si non tota terra promissionis Israelitis divideretur juxta numerum ciyitatum cum vyillis earum, unaquaque civitate villas ac urbes sub se habente, que illic definite et distincte recitantur ; ut capite 15. ejusdem libri, ver. 32, enumerantur ‘ viginti novem civi- tates et ville earum;’ ver. 36, ‘quatuordecim civitates et ville earum ; ver. 41, ‘sexdecim civitates et ville earum;’ ver. 44, ‘novem civitates et ville earum;’ ver. 45, ‘Ekron cum filiabus’ Jos. xxi. Deut. xviii. 1,2; Jos. xd. 2. Num. xxxv. 4, 5: Jos. xxi. 12. Matt. xv. 21; Mare. Vii. 24. Matt. xvi. 15; Mare. viii. 27. 538 APPENDIX. (hoc est, cum majoribus oppidis, non tamen civitatibus) ‘et villis ejus;’ ver. 47, ‘Asdod cum filiabus et villis ejus: et Azza cum filia- bus et villis ejus, usque ad flumen gypti;’ ver. 51, ‘ undecim civi- tates et ville earum;’ ver. 54, ‘novem civitates et ville earum ;’ ver. 57, ‘decem civitates et ville earum;’ ver. 59, ‘sex civitates et ville earum;’ ver. 60, ‘due civitates et ville earum;’ ver. 62, ‘sex civitates et ville earum.’ In summa ‘centum et quindecim civitates’ cum villis et pagis earum; ut interim eas taceam que 18 et 1g. cap. eyusdem libri numerantur, que multo plures sunt, et una cum villis sibi subjectis nominatim illic perscribuntur. Ac ne quis forte per oppida et villas, que istic memorantur, cujusque civitatis suburbana intelligat, ejusdem libri, cap. 21, ubi 48 civitates Levitis in qualibet tribu ad habitandum date sunt, explicate dicitur, ‘Civitates his ac suburbana earum’ distributas fu- isse, non autem villas, quia jus non erat Levitis ut ‘ possessionem inter fratres haberent; tantum civitates ad habitandum,’ ac predia suburbana habuerunt (‘ad mensuram’ bis mille cubitorum circum- circa a muro cujusque Civitatis) ‘pro jumentis et pro omnibus ani- malibus eorum.’ Adeo ut, cum Hebron in monte Jude et suburbana ejus filiis Aaronis data essent, ‘agrum civitatis et villas ejus Calebo, filio Jephunnzin possessionem dederunt;’ eo quod Levitis certa agro- rum mensura circa civitates suas assignanda esset: quod autem ex his remanebat, ad proximas civitates pertineret. Hee divisio terre per civitates ac villas earum, post reditum populi e Babylone per- mansit, ut apparet Nehemie xi. vers. 25. 27, 28. 30, 31; nec Serva- toris nostri tempore desierat, ut multis in locis evangeliste testantur, ubi ‘ partium et confiniorum Tyri et Sidonis,’ ac etiam ‘partium et villarum Czsarez Philippi,’ cum similibus, mentionem faciunt. Infi- nitus essem, si territoria, et confinia Athenarum, Corinthi, Rome, Antiochize, Ephesi, aliarumque civitatum, sigillatim persequerer, que apud Thucydidem, Pausaniam, Strabonem, Polybium, Plutarchum, Plinium aliosque, melius legentur; presertim cum prima Christiani orbis in diceceses sive episcopatus divisio secundum numerum civi- tatum fuerit; cum terminis et limitibus illis assignatis, etiam ante- quam ad fidem converse fuissent. Comperto igitur civitates tam ante, quam sub ipsis apostolis, non meenia solum, et suburbia, sed agros, oppida ac villas intra ambitum suum undique latius patentem habuisse: duo nunc diligenter a nobis notanda sunt. Primum apostolos nullibi episcopos et presby- teros constituisse, preterquam in civitatibus: secundo pareciam, quando ad civitatem refertur, totum illius territorium, hoc est, urbi- APPENDIX. 3039 culas omnes ac villas denotare, que tam ante apostolos quam eorum temporibus ad eandem pertinebant ; licet hodie sub monarchis tanta civitatum nec amplitudo nec necessitudo sit, ut loca omnia adjacentia habeant in potestate sua. De primo, verba apostoli ad Titum minime obscura sunt; ‘ Hujus rei gratia reliqui te in Creta, ut constitueres Tit. i. 5. presbyteros in qualibet civitate, sicut ego tibi mandavi.’ Et quum in animo haberet invisere ecclesias quas in Syria, Cilicia, Phrygia, Galatia, Mysia, et finitimis regionibus zedificasset, ad Barnabam ait ; ‘Reversi invisamus fratres nostros per omnes civitates in quibus Act. xv. 36. annunciavimus sermonem Domini. Et prout pertransibant civitates, Act. xvi. 4. tradebant eis servanda instituta que ab apostolis et presbyteris Hierosolymis decreta fuerant.’ Atque ita ‘Ecclesia confirmaban- Act. xvi. 5. tur in fide, et augebantur numero quotidie.’ Hane constituendi ec- clesias in civitatibus, non in viculis aut oppidulis, rationem, tam a divisione totius orbis in civitates, quam a ritu Judeorum singulis sabbatis legem Mosaicam populo predicandi sumpserunt. ‘ Moses,’ Act. xv. 21. inquit Jacobus, ‘ab etatibus antiquis in singulis civitatibus habet, qui ipsum preedicent, cum in synagogis per singula sabbata legatur.’ Eundem etiam ordinem apostoli in propagando Christi evangelio servarunt, in civitatibus gentium przdicantes, et ecclesiarum funda- menta constituentes, utpote in locis ad eas instruendas, sustentandas, ac gubernandas maxime idoneis, quo populus per villas et pagos dis- persus, fori, census, sacrorum, judiciorum, et ejusmodi negotiorum causa frequens conveniebat ; ita ut in civitatibus commorantes citius in populum agrestem inciderent, quam si domi eos quzrerent. Neque vero laboriosius aut molestius his erat sabbatis ad divina celebranda, quam aliis diebus privatis aut publicis de causis ex agris in civitatem iter habere; quod Judzis adeo assiduum erat, et in usu quodam communi positum, ut in sacris literis locorum intervallum ‘ Sabbati itinere’ describatur. Tametsi autem apostoli extra civitates Act. i. 12. nec ecclesias constituerint, nec episcopos aut presbyteros ordinave- rint ; dubium tamen non est, quin multis viculis ac pagis rusticanis, propter crebras in urbem occasiones, evangelii lux affulserit, cum legamus, ‘Petrum et Johannem Hierosolymam revertentes’ moA)ds Act. viii.25. xopas, ‘multis vicis Samaritanorum evangelium annunciasse ;’ licet manus nemini preterquam in Samaria imposuerint; ipsumque Ser- yatorem ‘urbes omnes,’ kai Tas kopas, ‘ et vicos circuisse, docendo in Matt. ix. synagogis eorum, et predicando evangelium regni, et quemvis mor- 35: bum in populo sanando.’ Jam vero, qui vicinas civitatum aliorumque locorum partes inco- lebant, Greco sermone mapoixovs olim dictos fuisse, gravissimi inter 540 APPENDIX. gentium historicos scriptores nobis testes sunt. Julius Herodes in Jul. Herod. landem Athenarum, ait; ‘Ex Grecis nos amplissimam regionem ea habemus, et plurima proferentem,’ od povoy trois évoikotow, adda Kat Tois wapoixas, ‘non solum incolis sed etiam accolis (sive parcecianis).” Geogr. lib. Similiter Strabo; of wapoixouvres éxarépobey tov morapov, ‘qui alteru- a Pelop. trum partem fluminis accolunt.’ Et Thucydides; ‘ Thessali,’ inquit, lib. 3. ‘et ii quorum in solo (Heraclea) condita erat veriti’ py odicr pe- yarn icxit rapoSor, ‘ne prepotentes accolas haberent, infesta- runt, assidueque bello novos colonos lacessiverunt.’ Et eodem Ibidem. libro; ‘Acarnanes pertimuerunt,’ p7 of “A@nvato: of Zxovres aitny, xaXe- Tarepn opiot wdporxot wor, ‘ne tenentes (Ambraciam) Athenienses, gra- viores ipsis accole forent.’ Itaque verbum hoc zdpocxor, ‘pareeci,” non eos solum denotat qui ‘ peregrini’ sive ‘inquilini’ sunt, in qua significatione scripturis non infrequens est; sed ‘ accolas’ civitatis et ‘ vicinos habitatores,’ ut jus civile mihi verbum verissime videtur ff. de ver- interpretari: ‘ Incola est, qui in aliquam regionem domicilium suum ipa contulit, quem Greci wdpo:xoy (id est, juxta habitantem) appellant. §. incola. Nec ii tantum qui in oppido morantur incole sunt, sed etiam in ali- cujus oppidi finibus ita agrum habent, ut in eum se quasi m sedem Ibid. §. 8. recipiant.’ Hoc est enim quod territorium civitatis appellant. ‘“Ter- ritorium universitas agrorum est intra fines cujusque civitatis.’ Venio nunc ad veteres ilios Christianorum scriptores, quibus 7a- 2 potxia, ‘ parcecia,’ non civitatem solum, in qua episcopus sedem habue- rat, sed totam regionem finitimam civitati assignatam sive sub- jectam significat. Canones qui vocantur apostolici (non quod ab apostolis editi fuerint, sed quod multis in rebus cum veteri ecclesiz disciplina ab apostolorum temporibus usitata consentiant) quibus concilium in Trullo calculum adjecit, cuilibet episcopo ea tantum Canon. gerenda censuerunt, 60a TH aitod mapoixia émBadXer Kat tais tx’ aithy apost. 34: ydpars, ‘que ad propriam parceciam pertinent, et ad villas quz sub ea Concil. An-sunt.’ Concilium Antiochenum eodem spectans ait: ‘ Placuit ‘nihil aes (metropolitano) reliquos episcopos agere, secundum antiquum, patrum nostrorum canonem, nisi 60a 7H éxaorouv émBahrAcc wapotxia, kat rais in’ ab’rny xepats, ‘ea tantum que ad uniuscujusque parceciam pertinent et regiones que sub ea sunt.’ Magnum concilium Chal- Concil. cedonense, in quo 630 episcopi interfuere, decrevit, ras, xa’ éxdorny i © éxxhyoiav, dypoixtkas Tapoixias } eyxeplovs pévew amapacadetrous mapa Tois KaTéxovow avtas emioKoros* ‘ per singulas ecclesias, rusticanas parcecias et quze intra eandem sunt regionem, manere immobiles apud eos, qui illas retinent, episcopos.’ Concilium in Trullo eundem cano- nem, repetitione facta, confirmavit. Huc etiam facit quod Epiphanius APPENDIX. 54] alicubi ait: ‘Ipse cohortatus sum beate memorize Philonem episco- pum, et sanctum Theoprobum, ut in Kcclesiis Cypri, que juxta se erant, ad mez autem parochie ecclesiam yidebantur pertinere, eo quod grandis esset et late patens provincia presbyteros ordinarent.’ {At nullibi vero apud Eusebium aliosve antiquos scriptores, multa- rum ecclesiarum sive parceciarum uni episcopo subjectarum mentio occurrit, ante Julianum decimum Alexandriz episcopum ; cujus tem- pore primum memorize proditum est, plures in ea civitate ecclesias fuisse, quarum ipse episcopatum accepit; ante hoc tempus pareecia singularem aliquam et certam ecclesiam, non dicecesim denotabat.] Esuebius, quem libenter authorem vobis proponere yidemini, in nullo a conciliorum eorum sententia, que proxime citavi, recedit, nedum ‘pareeciam ad singularem aliquam et certam ecclesiam’ restringit, ut a vobis indoctissime et injuriosissime torquetur; sed eo verbo regio- nem totam quaquayersus civitati sive ecclesiz episcopali subjectam significat, ut ex vario ejusdem usu apparet. Quandoque enim per sin- gularem numerum sapovkiay, ‘parceciam,’ quandoque per pluralem mapotkias ‘ parcecias,’ unius ejusdemque ecclesiz jurisdictionem expri- mit. Ac ne ab eo exemplo, quod vobis tanti erroris causa extitit, longius discedam; concedi potest Eusebium tum primum sapo:kdy “pareeciarum’ (in plurali numero) Alexandriz mentionem facere, cum Demetrium Juliano successisse narrat; verum autem non est, plures una Alexandrie ecclesias ante Julianum ab eo non commemorari. Nam circa primam Alexandrie fidei propagationem per Marcum evangelistam, Eusebius ita refert, ‘Marcum primum aiunt in Aigyp- tum missum, evangelium illic predicasse,’ exkAnoias te mpatov er aitns “Ade~avSpeias cvornoacba, ‘primumque ecclesias Alexandriz constituisse.’ Tanta ibi credentium virorum ac mulierum multitudo prima accessione collecta est,’ que ab eo tempore etsi numero plures, usque ad Julianum decimum Alexandrie episcopum manserunt; de quo Eusebius testatur; quod anno primo imperatoris Commodi (a Christo autem 183.) rav kar’ ’AdeEdvdpecav exkAnoiav “lovAcavos eyxerpiferas tiv eémoxommv, ‘Julianus Alexandrinarum ecclesiarum episcopatum suscepit.’ Idem de Demetrio, qui Juliano successit. ‘Letus Alexandriz, ac relique Augypto preerat,’ rav 8 aitd6c mapot- KLOV THY EmiKoTHY vewoTi TéTe péra “lovAcavoy Anpnrpios imerner, “pareeciarum autem illic episcopatum recens post Julianum Deme- trius susceperat.’ Hic vos primum pareciarum numerum Alex- andriz auctum, et episcopi jurisdictionem amplificatam putatis, quia ante hoc tempus nusquam apud Eusebium parceciarum (in plurali) mentio occurrit ; in quo summa cum fiducia vestram proditis igno- Epist. ad Johannem Hierosol. Anno 190. Euseb. lib. 5. C. Q. Lib. 2. c. Lib. §. ¢. 9. Lib. 6. c. 1. 542 APPENDIX. rantiam. Post enim de eodem Demetrio, sicut prius de aliis ait, Euseb. 1. 6.6 Anunrpios tis avToO. mapoikias mpoeoras, ‘ Demetrius parceciz illius Oude preeses (sive episcopus).’ De Dionysio etiam, quem vestra prudentia primum dicecesanum sive Regentem Episcopum statuit, idem quod de Lib. 7. c. 9. aliis ante Julianum episcopis, asserit ; ‘ Extat et alia illius epistola,’ e€ avrod kat fs WyetTo Tapotkias, ‘ab eo, et parcecia cui preerat, Xysto et ec- clesie Romane nuncupata.’ Tametsi autem de Petro 16. Alexandriz Lib. 9. c. 6. episcopo scribat, quod tay kar’ ’AXeEdvSpevav maporkt@y mpooras éemupave- orara, ‘Alexandrinas ecclesias preclarissime gubernans, Maximini jus- su capite truncatus sit;’ Alexander tamen decimus octavus Alexandrie episcopus, in epistola quam ad fratres episcopos per orbem terrarum constitutos adversus Arium, aliosque ejus heresis fautores scripsit, ita Socrat. lib. ait: "Ev rH tjperépa mapotkia €&jOov viv avdpes mapdvopor Kat Xproropa- ee Ce xoc: ‘In nostra quidem parecia (Alexandrina) prodierunt jam viri qui leges contemnunt, et Christum ipsum impugnant.’ Adeo ut hee vestra persuasio de unico Alexandrie ceetu ante Julianum, et aucto tune primum ecclesiarum numero, inanissima sit animi vestri suspitio per summam inscitiam excogitata, dum minus animadver- tistis vocabula hee promiscue usurpari; in plurali quidem, ut plures Alexandrie ccetus fuisse probent; in singulari vero, ut unam omnes ecclesiam constituisse, et ad unius episcopi curam ac regimen spectasse doceant. Neque vero Eusebius tantum, sed tota Christi ecclesia ante, post, et in ipso Niceno concilio, quando non solum diceceses (ut ipsi mihi testes estis) sed provincie, ut que longo usu die ante in ecclesia in- valuissent, constitute fuerunt, verbum zapockia, ‘ parcecia,’ pro juris- dictione et regimine episcopali usurpavit. Quid enim aliud decreta Concil. An- hee sibi voluerunt? Concilium Ancyranum: ‘Si qui episcopi non cyr. ¢. 18. suscepti’ imd ris maporkias éxeivns ‘ab ea pareecia in qua fuerant deno- minati,’ érépais BovAowrTo maporkias emevat ‘alienas ecclesias occupare voluerint, et vim facere episcopis, quos ibi invenerint, seditiones exci- tando adversus eos, hos segregare oportet.’ Concilium Antioche- Concil. An- num : ‘Si quis episcopus ordinatus, non abierit’ eis rapotkiay ‘ad parce- tioch. c. 18. Gam cui ordinatus est, non suo vitio, sed plebis forsitan contra- dictione, hic honorem susceptum retinere, et sacerdotio fungi de- Idem, c.21.bebit.’ Idem rursus statuit; ‘ Episcopum’ do mapotkias érépas eis érépav, ‘de pareecia ad paroeciam non debere transire.’ Concilium Concil. Sar- Sardicense, ‘Hoc universi constituimus, ut quicunque voluerit’ & dic. c. 15. érépas mapoukias, ‘alterius parceci ministrum ordinare, sine consensu episcopi ipsius, irrita sit ordinatio ejus.’ Concilium cecumenicum Nicenum in epistola quadam ad ecclesiam Alexandrinam, et Augypti, APPENDIX. 543 Libyz, et Pentapolis episcopos, decrevit ; ut qui (episcopi) a Miletio ordinati fuissent, ‘his quos Alexandrize episcopus ordinaverat,’ €v Socrat. lib. éxdorn mapotkia Té Kat é€xkAnoia ‘in singulis parceciis et ecclesiis om- pete nino inferiores essent.’ Ita igitur verbo ‘ parcecia’ (in singulari) pro tota episcopi juris- dictione utuntur, etiam tum cum episcopi sine dubio plures sub se coetus haberent, nec unius tantum civitatis ecclesiis przeessent, ut apparet ex iis que Socrates de ecclesiis episcopo Alexandriz subjectis scribit. ‘ Mareotes,’ inquit, ‘est regio Alexandrie sub- Ibid. lib. r. jecta; sunt in illa pagi permulti, multisque hominibus frequen-“ 2 tati: inque eisdem complures sunt ecclesiz, ezque illustres, que quidem episcopo obsequuntur Alexandriz,’ kai eiow ind rhv avrod mow as taporkiac, ‘ et illius civitati tanquam pareeciz subjecte sunt.’ Quinimo tota illa regio Mareotica, in qua pagi maximi, plures ali- quanto quam decem, fuerant, et in iis triginta presbyteri et diaconi rebus divinis inservientes, ut ex ipsorum literis et ‘ subscriptionibus’ constat, ‘ parceciz’ nomine appellabatur, sic enim inquiunt: ‘ Quo- Athan. A- niam Theognius, mares (et ceteri) missi ab episcopis, qui Tyri in pe hee concilium coierant,’ dmnvtncay ev th npetépa maporxia, ‘ obviam sibi mutuo venerunt in nostra pareecia. Mareotes autem (ut ibidem Ibidem. testatur Athanasius) ager erat Alexandrie, quo in loco nunquam episcopus fuit, imo ne chorepiscopus quidem, sed universe ejus loci ecclesiz episcopo Alexandrino subjacebant, ita tamen ut singuli pagi suos presbyteros haberent.’ Ex his germana verbi (‘ pareecia’) sig- nificatio perspicitur, non solum ad plures ecclesias se extendere, sed etiam totam cujusvis episcopi dicecesim exprimere, et in utroque numero, tam singulari quam plurali, similem ac parem vim habere. Et quanquam chorepiscopi ; hoc est, ‘ villarum episcopi,’ multis post Christum annis quibusdam in locis, et ad certas causas per canones tolerati fuerint, nempe ut ii qui ex ‘schismaticis’ ad ecclesiam rever- Concil. Ni- terentur, episcopalis nominis honorem retinerent, et episcoporum °™ © ®: civitatum, forte egrotantium, vel in remotis agentium, vices supple- rent; tamen et ipsi, et ville eorum, episcopis civitatum, quibus adja- cebant, ‘ subjecti’ erant: adeo ut sine authoritate et consensu episcopi Concil. An- civitatis, chorepiscopo ‘nec presbyterum, nec diaconum ordinare, nec Cent fo HCE quicquam eorum peragere’ liceret, quee ad episcopi officium pertine- a a eal rent. Qui quidem non ita multo post, ob nimiam ‘eorum arrogantiam, Concil.Lao- et episcopalis jurisdictionis usurpationem’ penitus sublati sunt. Utut die. ¢ 56 autem verbum parcecia circumscriptam unius ecclesiz jurisdictionem (quam vulgo parochiam appellamus) doctis quibusdam hodie signifi- cet ; non tamen unum solummodo ccetum sive congregationem ne- 544 APPENDIX. cessario innuit, ut a vobis, quo proposito vestro melius inserviat, anguste nimium coarctatur; sed quotquot unius rectoris sive, vicarii cure, et regimini committuntur, eo nomine continentur. Cui rei argumento sunt plurime in Anglia parochiarum centurie ; quarum alie duas; aliz tres, aut quatuor; nonnulle etiam, ut vicarius de Halifex, decem aut duodecim diversas ecclesias, sive congregationes sibi annexas habent. Ita fit ut in una parochia, sicut hodie passim usurpatur, plures ecclesiz esse possint; quod autem ad antiquas illas ‘ pareecias’ attinet, nihil aliud, ut multis probavi; quam territoria re- gionesque singulis civitatibus assignate, et episcopo civitatis sub- ject fuerunt; ut inter eas antiquo more intellectas, et diceceses, nihil intersit; licet ‘ parcecie,’ perinde ac civitates et episcopatus earum, aliz aliis majores extiterint. F Si quis autem a me querat, quando verbum éuoixnors, ‘dicecesis’ pri- mum usurpari ceeperit; in Greecorum conciliis aut historiis non memini Socrat. lib. me legisse (preeterquam semel in ‘literis Constantini’) donee cecume- hi So nicumconcilium Theodosii tempore Constantinopolitani habitum, cir- stantin. ad citer annum Christi 383, decrevit, ut ‘episcopi non invitati’ imép dx0i- ae nowy, ‘ultra dicecesim non accederent, super ordinandis aliquibus, vel stantin.c. 2, disponendis quibuscungue ecclesiasticis causis;’ utque ‘regulam’ zepi tay diorxnoewy, ‘de dicecesibus prius descriptam, servarent ;’ res tamen ipsa non solum antiquissima erat, ut ex magno Niceno concilio apparet, sed a primis ecclesiz temporibus producta, sicut divisio et jurisdictio civitatum multo ante, et ipsa apostolorum etate, demonstrant. Quo- circa Paulus in secunda ipsius Epistola ad Corinthios (aucta Christiano- rum multitudine per omnes Achaiz regiones, ubi Corinthus posita erat) 2Co:.i. literas suas inscripsit, ‘ Ecclesize Deique est Corinthi,’ ody rots ayios maou Tois ovo €v Ody TH Axaia, ‘una Cum sanctis omnibus, qui sunt in tota Achaia ;’ Corintho metropoli Achaiz existente locoque ubi Act. xxviii. ‘ Proconsulis Achaiz tribunal erat.’ Adeo ut, per totam hance episto- one lam Corinthios et Achaicos conjunctim appellet, et ecclesiam Corin- 2 Cor. ix.2.thiacam Achaize nomine nonnunquam usurpet. ‘Novi,’ inquit, ‘promptum animum vestrum, quem de vobis jacto apud Macedones, Achaiam videlicet paratam esse ab anno superivre: et zelus vester 2 Cor. xi. 8, multos provocavit.’ Postea etiam, ‘Alias ecclesias spoliavi, accepto rash ab eis stipendio, ut vobis inservirem: et in omni re servavi meipsum, et servo, ut oneri vobis non sim, ut hee gloriatio non obsignetur mihi in regionibus Achaie.’ Hic ut alias etiam per omnem hanc epistolam, nullum prorsus discrimen ponit inter ecclesiam que Co- rinthi, et que in reliquis Achaiz partibus erat; sed sive doceat, sive exhortetur, sive admoneat, sive collaudet eos, tanquam ad unam APPENDIX. 545 ecclesiam verba facit; quia omnes ad eandem civitatem tam fidei erudiendz, contributionisque sanctis faciende, quam alia Christiana munia et officia obeundi et exhibendi causa conveniebant. Neque vero res, ut pretenditis, adeo nova atque inaudita fuit, vel ip- sis apostolorum temporibus, ut multarum ecclesiarum inspectio unius fidei committeretur; cum Paulus Titum Crete reliquerit, ut totius insulze centum urbium numero celeberrime, ac opulentissimi potentissimique quondam regni, curam solus sustineret. Et licet levissimis quibusdam ratiunculis adducti negetis, Titum Crete epi- scopum fuisse; tota tamen Christi ecclesia uno ore affirmat, ejusque rei monumentum sub finem Epistole Pauli ad Titum, in Grecis Novi Testamenti exemplaribus, tam veteribus illis, quam hodie re- ceptis, publice testatum extare voluit; nempe, scriptam fuisse hanc epistolam, mpos Tiroy ris Kpnrav ékkAnoias mp@toy émioxoroy xeipoTto- vnGévra, ‘ad Titum qui primus Cretensium ecclesiz episcopus ordi- natus est.’ Quze verba etsi apostoli non sint, eoque velut in parte canonis explicari nihil opus sit; cum tamen in omnibus Grecis codicibus inveniantur, publicum ecclesiz consensum probant, eum apostolorum etate, et deinceps, episcopum Crete relictum fuisse, ut historize etiam ecclesiasticee plenissime nobis fidem faciunt. Si diceceses tanta, ut dicitis, antiquitate fuerunt, miror dicecesanos episcopos nullibi commemorari, usque ad 200 a Christo annos, idque Alexandriez tantum.] Res observatione digna videtur, quod vos contentione, quanta maxima potestis, preteritorum seculorum me- moriam excutientes, plus quam 200 annos a Christo fuisse affirmare non audeatis, antequam diceceses palam receptz, vel saltem plures ecclesiz uni episcopo commissz fuerint; in quo gravissimum contra vos ipsos testimonium dicitis, dicecesanos episcopos 1400 annos locum in ecclesia habuisse. Quod si vel mediocri cura (addo etiam, et modestia) veterum scripta reyolvissetis, multo propiores eos aposto- lorum etati invenissetis. Nam ut de Marco evangelista taceam, qui plures Alexandrie erexit ecclesias, (sic exigente credentium multitu- dine, ut superius a me demonstratum est,) easque septennio fere ante Petrum et Paulum e vita decedens, Aniano successori reliquit ; aque constat, non solum multas Rome ecclesias fuisse recipiendis civitatis et parceciz illius Christianis constitutas, sed usque eo crevisse fide- lium numerum, ut Euaristus episcopus Romanus infra 68 annos a Christi passione, novem vero a morte beati Johannis, ‘Titulos’ (hoc Damas. in est, ecclesias sive ccetus) ‘Rome’ distribuere et ‘presbyteris suis ae es dividere’ coactus fuerit, singulis parte assignata, sibi vero maxima retenta, penes quem reliquorum inspectio remansit. Dionysius etiam BILSON. Nn 546 APPENDIX. Corinthiorum episcopus, qui ad annos plus minus septuaginta a Jo- DeScriptor. hanne apostolo in ecclesia floruit, ‘ Tantz,’ inquit Hieronymus, ‘elo- ae quentiz et industriz fuit, ut non solum sue civitatis et provincie po- pulos, sed et aliarum urbium et provinciarum episcopos epistolis eru- Euseb. lib. diret.’ Idem ad Romanos, et Soterum eorum episcopum scribens, ait, WW. C23 «Ab initio hee vobis consuetudo est, ut cunctis fratribus variis modis benefaciatis, éxxAnoias Te woAXais Talis kata Tacav wéAW ePddia TéepTeEW, ‘ac multis ecclesiis, que sunt per quamque civitatem subsidia mitta- tis.’ Firmilianus Cesarez in Cappadocia episcopus tanto studio Ori- Idem, lib. geni adheesit, ‘ut, aliquando ad ipsum in Judeam proficisceretur, eee aliquando eum,’ audi 7a Kar avrov kNipara eis Tov exxAnoL@y @peAccav, ‘in suam regionem ad zdificationem ecclesiarum evocaret.’ Corne- lius ecclesize Romane episcopus et martyr, Cypriano cozyus, ad quem multe ipsius litere leguntur, in quadam epistola, quam ad Fabium Antiochene ecclesiz prasidem de Novato Catharorum here- sis authore scripsit, qui sub specie purioris cujusdam professionis schisma in ecclesia Romana conflare, et parcechianus episcopus fiert Idem, lib. voluit, ita ait: ‘ Vindex ille evangelii ignoravit, unum esse debere cass episcopum in catholica ecclesia, in qua nescit presbyteros esse 46, diaconos septem, hypodiaconos septem, acoluthos 42, exorcistas, lectores et janitores 52, viduas cum afflictis supra mille quingentos, omnes gratia et benevolentia Domini nutritos ; quem, ne tanta qui- dem multitudo, ac tam necessaria in ecclesia, perque providentiam divinam tam copiosus et frequens (cleri) numerus,’ pera peyiorou Kat dvapiOunrov aod, ‘cum maximo et innumerabili populo, ab hac de- plorata presumptione ad ecclesiam convertit et revocavit.’ Tametsi igitur tanta Rome Christianorum multitudo, tot etiam fidelium ceetus existerent; (quos Euaristus multo ante diviserat) ut 46 pres- byteri, preter 108 inferiores clericos ad ministrandum iis tantum suf- ficerent; Cornelius tamen evidenter ait, non nisi ‘ unam’ in ea civi- tate ‘ecclesiam,’ ac ‘unum episcopum’ fuisse, aut esse debuisse. Cyprianus etiam de eodem schismatico, qui Rome parochiapis ves- Cypr. ep. tris episcopis ascribi voluit, graviter et prudenter affirmat: ‘Cum o= post primum, secundus (episcopus) esse non possit, quisquis post unum qui solus esse debeat, factus est, non jam secundus ille, sed nullus est.’ Nec eo contentus, integrum lbrum ‘de unitate eccle- sie’ composuit, in quo summatim probat, non nisi unum in una ecclesia civitateque episcopum esse debere; cujus libri processum etsi pontificii ad ecclesiam Romanam, occasione schismatis in ea facti, fallaciter et dolose traduxerunt, in maximo tamen errore ver- santur, quandoquidem in genere de omni ecclesia et episcopo loquitur, APPENDIX. 547 ut ex his verbis, initio illius tractatus apparet: ‘ Quam veritatem fir- Cypr. de Unitat. Ec- miter tenere et vindicare debemus, maxime episcopi, qui in ecclesia 5), presidemus, ut episcopatum quoque unum atque indivisum probe- mus. Episcopatus unus est, cujus a singulis in solidum pars tene- tur.’ Hoc alibi: ‘ Legem evangelicam, imo Dei traditionem, et con- junctam catholic ecclesiz unitatem, appellat.’ ‘ Gravat me,’ in- Epist. 44. quit, ‘atque contristat, et intolerabilis perculsi et pene prostrati pectoris meestitia perstringit, cum vos illic comperissem contra ec- clesiasticam dispositionem, contra evangelicam legem, contra insti- tutionis catholicee unitatem, alium episcopum fieri consensisse, id est, quod nec fas est, nec licet fieri, ecclesiam alteram institu.’ Rursus ait: ‘Cum sit a Christo una ecclesia per totum mundum in Epist. 52. multa membra divisa, item episcopatus unus, episcoporum multorum concordi numerositate diffusus ;’ (schismaticus iste) ‘ post Dei tra- ditionem, post connexam et ubique conjunctam catholice ecclesiz unitatem, humanam conatur ecclesiam facere; cumque jampridem per omnes provincias et per singulas urbes ordinati sint episcopi, ille super eos creare alios pseudoepiscopos audet.’ Ubi non solum epi- scopos olim ante suam etatem per urbes et provincias constitutos affirmat, sed ‘evangelice legi, Deique traditioni,’ prorsus attribuit ; ut in omni civitate regioneque ei adjacente, unus atque unicus sit episcopus : tamen eo ipso tempore, ac multo ante etiam provincie primariis civitatibus assignate erant, ut quemadmodum quelibet civitas et parcecia, proprium episcopum et presbyterium habuit, quo- rum consilio gubernabatur; ita cuique provincie metropolitanus erat, qui sicubi gravior aliqua occasio incideret, omnes provincie sue episcopos convocaret, ut in communi de majoribus ecclesiz negotiis deliberarent. De provincia sua Cyprianus ait; ‘ Latius fusa est nostra a Epist. 45. provincia: habet enim Numidiam, et Mauritanias duas ;’ de qua, ante Cyprianum, episcopi go? ; illius etiam etate 87°; et Augustini tem- ‘ eee pore 2174, necdum omnibus presentibus, convenerunt. Carthag. : Frustra Eusebium huc adduxero, ut Cypriani seeculo ‘¢ Meruzanem ye Christianorum episcopum, qui per Armeniam erant ;’ aut tempore e Euseb. Dionysii Alexandrini, Basilidem rév xara mevtdmodw aporkidv, lib. 6. c. 46. ‘Pentapolitanarum parceciarum episcopum’ probem; uti etiam ali- ae 12\e quanto post Sylvanum réy dydi tiv” Epioay exxdnovoy, Emissenarum Lib. BR @ ecclesiarum, ejusque nominis alium trav dudi tiv Vdatav éxkdnowdy, 13> ‘Gazensium ecclesiarum episcopum’ fuisse demonstrat Eusebius ; instar multorum testimoniorum esse potest unum Christianorum ex- emplum, qui cum ante Dioclesiani persecutionem pacem et quietem aliquamdiu nacti fuissent, templorum multitudine, que in qualibet 1op 3a), Lib. 8. c. I. Damas. in Vita Mar- celli. 548 APPENDIX. civitate extruxerunt, quot et quanti in his ccetus essent, reipsa decla- raverunt. Tas & dy ris diaypdyere Tas pupidvdpovus Tas exeivas émitvva- yoyas, Kal Ta TANON TOV KaTa Tacay TOAW aOpoicpdrey ; ‘ Quis infinitas illas aggregationes, ac multitudines ccetuum per singulas civitates describat, quorum gratia priscis edificiis non contenti (Christiani) in qualibet civitate spatiosas et amplas ex ipsis fundamentis con- struxerunt ecclesias?’? Et de,Marcello episcopo Romano tempore Maxentii tyranni, scriptum est; ‘ Hic 25 titulos in urbe constituit, quasi diceceses, propter baptismum et pcenitentiam multorum, qui convertebantur ex paganis, et propter sepulturas martyrum.’ Novum ergo, vel apostolorum etate, in ecclesia non erat, ut in una civitate multi fidelium ccetus, multique ad ministrandum iis presbyteri, uni licet episcopo subjecti existerent ; utque regio civitati circumjecta ad ejusdem episcopi curam atque regimen, ad quem civitas ipsa, per- tineret. Atque hc unius episcopi jurisdictio et potestas in quam- libet civitatem, et viculos ac pagos circumjacentes, Eusebio, aliisque scriptoribus Grecis ‘ parcecie’ nomine appellatur, atque idem plane cum dicecesi denotat. Ita fit, ut diceceses apostolorum temporibus initium habnerint, et ad hunc usque diem perpetuo in ecclesia propa- gate fuerint. Quantacunque dicecesium antiquitas fuerit, episcoporum tamen in his dominandi licentia, ut Hieronymus nobis author est, et tituli atque nomina honoris hodie iis attributa, nullo modo cum veteri ecclesiz disciplina conveniunt.] Scio vos regentes episcopos (ut vocatis) moleste ferre; verum nec quid sint, explicatis; et quando inceeperint, plane ignoratis. Si dicecesanos episcopos eodem modo dominatum et imperium in populum exercere putetis, quo parochia- nos vestros episcopos velitis, accepto proprie a Christo mandato, cui nec principi, nec conciliis provincialibus aut cecumenicis contradi- cere, aut omnino repugnare liceat; perinde in his ignorantiam vestram, ac in illis arrogantiam proditis. Neque enim in nostra ecclesia episcopis plus juris tribuitur, quam per piorum conciliorum canones, et Christianorum principum constitutiones licet; nempe, ut tam harum, quam illorum, executionem diligenter promoveant: eoque minime sibi sumunt, ut dicecesibus suis leges constituant, quod tamen presbyteriis vestris in qualibet parcecia licere contenditis; sed, ut quas pii principes, aut synodi et concilia rite celebrata decreverint, executioni mandari faciant. Quod si tanta vestra sit insolentia, ut nec principum leges, nec conciliorum canones locum obtinere velitis, donec quelibet parcecia sigillatim his adprobationem authoritatem- que suam adjunxerit, non jam episcoporum dominationi, sed princi- APPENDIX. 549 pum potestati, et conciliorum existimationi litem infertis. Nam si leges et decreta eorum exsequi non liceat, nec ferre quidem aut statuere licet; imo frustra jussa sua proponerent, nisi executionem etiam haberent. Parochianis episcopis et presbyteris vestris ab om- nibus ecclesiasticis legibus solutis, ex solis scripturis (que nullam de his rebus speciatim mentionem faciunt) et suo ipsorum arbitrio judicare permittitis; atque in his totius ecclesiastice discipline fun- damentum collocatis. Sin autem Christianorum principum constitu- tiones, et sacrorum conciliorum canones omnino ferendos, sed eorum executionem presbyterio conjunctim credendam putetis; longo usu et certa experientia in ecclesia compertum est, aditum hinc ad maxi- mas moras et discordias patere, si nec leges, nec decreta executioni prius mandentur, quam presbyteri omnes vel plures saltem, in qualibet pareecia civitateque, assensionem suam his adjicerent. Quocirca in nullo conciliorum presbyteris, sed cujusque loci episcopo executio canonum commissa est, ut qui servatorum vel neglectorum canonum solus rationem redderet. Quid, quod Hieronymus ipse, quem testem in hac causa sepius produxistis gravissimum episcopis testimonium tribuit, quam ecclesiz necessaria sit eorum jurisdictio et potestas: ‘ Ecclesize salus in sum- Hieron. mi sacerdotis dignitate pendet, cui si non exors et ab omnibus emi- ie nens detur potestas, tot in ecclesiis efficientur schismata, quot sacer- dotes.’ Nec diversum Cypriani ante eum judicium fuit: ‘ Neque enim Cypr. ep. aliunde heereses oborte sunt, aut nata sunt schismata, quam inde 55" quod sacerdoti Dei non obtemperatur, nec unus in ecclesia ad tempus sacerdos, et ad tempus judex vice Christi cogitatur. Cui si secun- dum magisteria divina obtemperaret fraternitas universa, nunc dis- sidio unitatis Christi ecclesiam scinderet, nemo sibi placens ac tu- mens seorsum foris heresim novam conderet.’ Idem etiam Tertul- lianus sua ztate profitebatur; ‘Dandi (baptismi) jus habet summus Tert. de sacerdos, qui est episcopus; dehinc presbyteri, et diaconi, non tamen EEA sine episcopi authoritate propter ecclesiz honorem, quo salvo, salva pax est. Admulatio schismatum mater est.’ Si hi satis antiqui vel sinceri vobis testes non videantur, audite quid Ignatius Antiochiz episcopus, Johanne apostolo etiamdum in vita ma- nente, ejusque discipulus, post quem octo fere annis martyrio affectus est, ad diversas ecclesias de episcoporum authoritate scribat, quam vos contumeliose magis quam vero nomine, episcoporum ‘dominationem’ appellatis. Ad ecclesiam Magnesianam ait; ‘ Decet itaque’ kai ipas Ignat. ep. imaxovew TO emoxdr@ tpav, ‘et vos obedire episcopo vestro, et in nullo #4 Magnes. ih refragari.’ Et paulo post ; ‘quemadmodum Dominus sine Patre 350 APPEN DIX. nihil facit : sic et vos sine episcopo, nec presbyter, nec diaconus, nec laicus. Nee quicquam videatur vobis consentaneum, quod sit preter illius judicium : 76 yap rovotroy mapdvopoy, kai Geod exOpov, ‘quod enim tale est, iniquum est, et Deo inimicum.’ Similiter ad ecclesiam Ignat. ad Philadelphensem: ‘Sine episcopo nihil facite: ubi vero pastor est, Philadelph. eodem et vos, ut oves, sequamini :’ reOapxeiraoay of mpecBitepu TO em.okor@, ‘presbyteri episcopo pareant. Ad Smyrnensem etiam scri- Idem ad bit: ‘ Nefandas hereses, et qui schismata faciunt, fugite, ut fontem Smyrn. _ malorum. Omnes episcopum sequimini, ut Christus Patrem. Sine episcopo nemo quicquam faciat’ rév dvnkdvtwr eis THY ekkAnoiay, ‘eorum que ad ecclesiam spectant. Honora episcopum ut principem sacer- dotum, imaginem Dei referentem. Qui honorat episcopum, a Deo honore afficietur ; sicut qui ignominia afficit illum, a Deo punietur. Nam si is jure censebitur peena dignus, qui adversus regem insurgit : quanto, putatis, graviori subjacebit supplicio, qui sine episcopo quid audet agere, concordiam rumpens, et decentem rerum ordinem con- fundens? Diaconi igitur presbyteris (troraccéc@wcay) subjiciantur, presbyteri episcopo, episcopus Christo.’ Ad ecclesiam Tarsensem Idem, ep. iisdem fere verbis; Of mpeoBvrepa imordocecbe TH émioKd7@, ‘ Pres- ad.Tarsens. teri subjecti estote episcopo. Qui hoc ordinis decorum servarint, pro eorum animabus ego libens animam oppignoro.’ Postremo ad Idemad _ecclesiam Trallensem ait; ‘Episcopo subjecti estote, velut Domino. aaa Necesse est, quicquid facitis, ut sine episcopo nihil faciatis.’ Infinita fere sunt que eodem exemplo ex eisdem epistolis proferri possent ; quibus omnibus luce clarius efficitur, non solum unum episcopum, sive summum pastorem, in qualibet civitate extitisse, ut Christi ip- Apoc. i. ii. sius literee ad ‘septem angelos’ septem ecclesiarum Asiaticarum os Johannis ministerio perscripte testantur; sed quemlibet ejusmodi angelum, pastorem, sive episcopum, summam rerum in ecclesilis suis administrasse, et presbyteros juxta ac populum infra civitates ac diceceses suas constitutos, consilio et authoritate gubernasse: atque hance regende ecclesie formam ab ipsis apostolis fuisse sancitam. Ep.adTral- ‘ Reveremini,’ inquit Ignatius, ‘ episcopum, sicut Christum,’ xa@os tpiv ae ot paxapior Sterd£avro amdaro\ot, ‘quemadmodum vobis beati apostoli preceperunt. Ti ydp éeotw émickomos, GAN fh maons apxns Kai eovoias érékewa TavT@Y KpaT@v, os oidy Te avOpwroy Kpareiy, PiunTyY ywopevoy cata Sivauwy Xpiorov tov Geod ; ‘ quid enim aliud est episcopus, quam is qui omni principatu et potestate superior est, quantum quidem homini licet, pro viribus imitator Christi Dei factus?’ Quid ergo existimatis ? Annon regentes hi, quos dicitis, episcopi Ignatii tempore in ecclesia fuerunt, qui tamen anno 11. Trajani imperatoris martyrio AUP ESE NED IX: 551 vitam finivit, in cujus tertio imperii anno, ut refert Eusebius, Jo- Chron.Eus. hannes apostolus e vita excessit? Quod si ita est, ut ex his aliis- 2 ae 1035 que ejusdem epistolis plusquam manifestum est, judicet lector, qua i eruditione, veritate, et modestia fanaticam hanc reformationem, seu verius deformationem, ecclesiz Anglicanz obtrudere conemini, ut quivis presbyter parochianus episcopi vicem in ecclesia teneat, nec civitatis, aut dicecesis cujusvis episcopus plus juris in administratione ecclesiastica habeat, quam pastor quilibet rusticanus. Forte respondebitis, Ignatii etate unumquemque episcopum pres- byterorum collegium sibi adjunctum habuisse, quibuscum synodi more de communibus ecclesiz negotiis deliberaret, et quorum sine consilio nihil ageret in ecclesia. Cur illis temporibus cujusque civitatis episco- pus multis presbyteris opus habuerit, quorum non consilio solum, sed ope et auxilio pro diversis fidelium opportunitatibus et angustiis ute- retur superius a me rationes explicantur. Ignatius autem plane ait, epi- scopo eos audientes et subjectos fuisse, nec quidquam sine eo moliri debuisse. Et ututin consilio cum episcopo capiendo, cum nondum sy- nodi conyocari possent, presbyteri jus authoritatemque haberent, ne (quod a Christo et apostolis ipsius toties exagitatur) totius ecclesiz ad- ministratio ex unius episcopi nutu et arbitrio penderet, quod optimo jure dominatio vocaretur ; postquam tamen leges communi consilio decretz essent, in exequendis eis presbyteri, etiam Ignatii szeculo, episcopo parere necesse habebant; non sub deliberationem denuo revocabant, utrum his astringi, et quoties, et quando ipsis, vel amicis suis commodum videretur, decreta sua mutare vellent; que prorsus eadem est regiminis formula, quam tanta animi, ingenii, ac virium contentione in nostram ecclesiam invehere conamini. Tametsi igitur ecclesia Christi initio quidem, cum tanta credentium copia non esset, et dum persecutio undique ecclesiam vexaret, quorumcunque ope et auxilio, pro temporum ratione, usa fuerit, veluti in alicubus civitati- bus, multorum presbyterorum, nullo dum episcopo constituto, (apo- stolis jam tum viventibus, et ecclesie curam ac regimen a Christo sibi commissam gerentibus) ut antea multis probavi; postea vero eorum, qui episcopo in qualibet civitate adjuncti, eique subjecti erant, ut Ignatius locupletissimus nobis testis est ; illud tamen nihil impedit, quin fide Christiana per totum orbem propagata, et ab omni majori civitate suscepta, tota ecclesia multo melius ac rectius a tot civitatum episcopis in unum locum, ac veluti in unam sententiam convenientibus, vel literis aut legatis ultro citroque judicia sua decla- rantibus, gubernetur, quam si singule ecclesiz aut parcecie, id quod vos tantopere contenditis, sibi privatim leges conderent, adeoque a Procem. prim. Conc. Arel. Proem. Cone. Gang. Athan. A- pol. 2. Ibidem. Ibid. Theod. lib. 5. Cc. g. Conc. Afric. can. 137, 138. 552 APPENDIX. Christo ipso summam authoritatem sibi vendicarent, ut nec aliz ecclesia nec magistratus se opponendi vel interponendi jus haberent, quzecunque demum incideret occasio, aut exigeret necessitas. Jam vero quod honos tam yerbis, quam factis, juxta divini verbi prescriptum, episcopis jure attribui, et ab iis tuto recipi et admitti possit, etsi nec affectari, nec expectari debeat; pluribus a me est alias demonstratum, ut nunc repetere non sit opus. Verumtamen ut lector exploratum habeat, nulla prorsus honoris nomina in ecclesia nostra episcopis adscribi, nisi que concilia provincialia atque cecumenica, proconsules, presides, comites, judices, alizque Christianorum im- peratorum potestates multo ante tribuerunt, et antiquissimi doctissi- mique patres et episcopi (ecclesia pacem obtinente) frequenti itera- tione et usu pene quotidiano receperunt et roboraverunt, non inutile videtur pauca ejus rei exempla proferre, omissis ceteris, quee et infi- nita sunt, et in re manifesta non necessaria. Primum concilium Are- latense Constantini tempore habitum, ad Sylvestrum episcopum Ro- manum scribens ait; ‘Domino et sanctissimo fratri Sylvestro episcopo.’ Concilium Gangrense eodem fere tempore, ad episcopos Armeniz ita scripsit ; Kuplows tipswrdrois ev “Appevia ovddecrovpyois, ‘ Honoratis- simis dominis consacerdotibus in Armenia.’ Alexander episcopus Thessalonicensis jam senex ad Athanasium scribens, literas suas hoc modo inscripsit ; Kupio dyamnr@, ‘ Dilecto domino, filio et coepi- scopo Athanasio.’ Et de eodem Alexandro Dionysius (6 xépys) ‘Comes’ in literis suis ad Athanasii adversarios ait: ‘ Arbitror non minimam nostri obtrectandi materiam datum iri, si dominus meus Alexander actis nostris non videatur suffragari.’ Quadraginta septem fXigypti episcopi, qui Athanasii partes defendebant et contra accu- santium calumnias et injurias fidem suam interponebant, in principio literarum suarum ad episcopos in Tyro convocatos scripserunt, kv- pios tywwraros, ‘honoratissimis dominis, episcopis Tyri congre- gatis ;’ similiter in fine, ‘ Valere vos jubemus,’ kvpioe robewdraron, ‘exoptatissimi Domini.’ Secundum cecumenicum concilium Con- stantinopoli sub Theodosio seniore habitum, ad synodum Romanam, in quo Ambrosius interfuit, ita scribit ; Kupiow tysuwrdrois Kat edAaBe- ardtois adeApois, kai ovdderTrouvpyois, *‘ Honoratissimis dominis, atque religiosissimis fratribus et collegis, Damaso, Ambrosio, Valeriano, Astholio, Basilio, reliquisque sanctissimis episcopis in ciyitate Ro- mana congregatis. Cyrillus Alexandrinus, et Atticus Constantino- polis episcopus a concilio Africano, ubi Augustinus erat, rogati ut vera Niceni concilii exemplaria mitterent, ita rescripserunt, Kupious ‘ = TLILL@TATOLS Kal GylwTaToLs Kal pakapi@rarois adeAduis Kal TuvEeTLoKOTOLS, APPENDIX. 553 ‘ Honoratissimis dominis et sanctissimis ac merito beatissimis fratri- bus et coepiscopis, Aurelio, Valentino ceterisque in concilio Car- thaginensi constitutis.’ In eodem concilio Africano, cui preter Au- gustinum episcopi 216 interfuerunt, primo ad Bonifacium deinde ad Celestinum, episcopos Romanos ita scriptum est; Acowérn pakapiwrdt@ Ibid. c. 136. kai Tys@rdt@ ddekP@ Bovipariw, ‘ Domino beatissimo et honoratissimo fratri Bonifacio.’ Similiter ad alterum, ‘ Domino dilectissimo et ho- Ibid. c. 139. noratissimo fratri Celestino.’ Multo plura in Cyrilli, aliorumque ad eum epistolis, loca sunt, in quibus hec et hujusmodi verba occurrunt, Acta Conc. Ephes. c. G n Sooo 5 o : ° : 20, 21, 22, domino,’ et ‘sanctissimo domino.’ Et beatus Augustinus in omnibus 23, 24. 84. fere epistolis ad eum, et ab eo scriptis, nullo alio honoris nomine uti- ee HUG) tur, preterquam ‘domino,’ cum similibus appellationibus juxta scri- bentis arbitrium ei adjunctis, ut ‘Domino vere sancto, et beatissimo Inter E- pape’ (que Hieronymi ad Augustinum salutatio est,) aut ‘ Domino eae D oe : 5 2 _ Oo Lis}p) ti to merito venerabili, et unice colendo Patri:’ quibus nominibus Mace- 17, 18. 25. donius judex imperatorius, aliique non inferiori loco Augustinum in se Ip: 53. §1- T@ kupig pov ayannta, et To Seomdry pov TO ayiwrdre, ‘ dilectissimo epistolis suis seepius appellarunt. Quod si quis forte his occurrat, ‘dominum’ pro eo etiam sumi posse, quem vulgo ‘magistrum’ appellamus: preterquam quod Grecum nomen xvpws et Latinum ‘dominus,’ nullam ejusmodi differentiam aut significationem admittant; ‘domini’ appellatio Epp. 134. eadem est, quam Augustinus senatoribus, comitibus, presidibus, Wares proconsulibus et majori potestate preeditis quibuscunque ascribit ; 127. imo hee in utraque lingua nomina sunt, que principibus, Christo, atque Deo ipsi attribuuntur: ubi neminem adeo ineptum, seu potius impium esse suspicor, ut magistri titulo principem, Chris- tum, aut Deum velit insigniri: ut enim Dominus Deus rectissime dicitur, ita Magister Deus absurdissime. Quid, quod nomen ‘ ma- gistri’ apertius in scripturis prohibetur, quam ‘Domini?’ ‘ Ma- Matt. xxiii. gistris’ etiam aut ‘heris’ (secundum vernaculum loquendi usum) e servi ac ministri opponuntur, quam subjectionem Christianos episco- pis suis deferre non decet. Quandoquidem igitur uxores et minores quicunque ‘viros suos et fratres natu majores dominos’ appellare 1 Pet. iii; jubentur ; quanto magis honorem hunce a filiis parentibus suis pre- oe — stari oportet? Et si honos, isque duplex, patribus, qui in Christo nos genuerunt, jure deberi censetur, libenter a vobis scirem cur non honos verbis, «que ac factis, episcopis et pastoribus haberi debeat ; presertim cum Christus ipse 1. ‘lucis’ et ‘salis terre,’ imo 2.‘ stella- rura et ‘ angelorum’ nominibus eos dignari voluerit, quibuscum ‘ do- minorum’ appellatio in terris nullo modo est conferenda. BILSON. 00 Concil. A- quil. in condem. Pallad. 554 APPENDIX. Necessitati quam pretenditis diceceses retinendi, quo parceciz rusticanz per episcopos et presbyteria civitatum non’ solum guber- nentur, sed quoties opus fuerit, pastores sibi sortiantur, nullo negotio occurri potest. Nam in qualibet parcecia laicos seniores cum pastore conjungi volumus, quorum quidem consilio, ut Ambrosius ait, omnia in ecclesia peragerentur. Priore autem pastore defuncto, populo ejusdem parceciz, ad quos jure divino pertinet, alterius electionem de- ferendam censemus. Neque hoc loco pretereundum est, multo gra- viora nos testimonia pro electione episcoporum per populum habere, quam vos pro regimine eorum proferre possitis. Scripture plane a nobis sunt; patres sepe et aperte; perpetua denique ecclesiz con- suetudo ita prorsus nobiscum facit, ut nihil actum ab ea in contra- rium probetur. Quo fit, ut episcopi vestri, cum a populo electi non fuerint, veri pastores non omnino videantur.] Scio vos episcopalis regiminis necessitatem nullo alio effugio declinare posse, praeterquam laicis vestris presbyteriis; et proinde aut ad ea adherere, aut for- mam regendi ecclesiam per episcopos ‘catholicam et apostolicam’ esse fateri cogimini; quod sentio quam molestum vobis esset futu- rum. Verum, quam abhorrens a verbo et ecclesia Dei sit, semperque fuerit, ut laici quicunque seniores manus imponerent, aut pastorales et ecclesiasticas actiones gubernarent, antea exploravimus, et eodem reverti nihil est necesse. Libenter quidem Ambrosio hec affingere- tis: Verum ex omnibus patribus is minime idoneus est, qui laicis presbyteriis advocatus veniat: ita prorsus ea velut spinas ad calcem herentes revellit ac rejicit. Si non creditis Ambrosio publicas Ro- manorum leges adversus laicos hos presbyteros citanti, at credite palam eos in concilio oppugnanti: ‘Sacerdotes,’ inquit, ‘de laicis judicare debent, non laici de sacerdotibus ;’ et contra Palladium he- reticum sententiam dicenti, dum ait, ‘ Erubescimus, ut videatur, qui. sacerdotium sibi vendicat, a laicis esse damnatus; in hoc ipso dam- nandus, quod laicorum expectat sententiam, cum magis de laicis sacerdotes judicare debeant.’ Date Due ETT STATE LL orFRARCHE HEL APA LIE FEB 2 9 1988 Speer Library rincet Bearae ces