The institution of Christian religion, vvrytten in Latine by maister Ihon Caluin, and translated into Englysh according to the authors last edition. Seen and allowed according to the order appointed in the Quenes maiesties iniunctions

The .iiii. Chapter. Of the state of the olde Chirche, and of the maner of gouernyng that was in vse before the Papacie.

HItherto we haue intreated of the order of gouernyng the Chirche, as it hath ben deliuered vs out of the pure word of God: and of the ministeries, as they were institute by Christ. Nowe that all these thynges may be more clerely and familiarly opened, and also bee better fastened in our myndes: it shalbe profitable in these thyngs to cōsider the forme of the Olde Chirche, whiche shall represent to our eies a certayn image of Gods institution. For although the Byshopes of those tymes did set soorth many Canons, wherin they seemed to expresse more than was expressed in the holy Scripture: yet they with suche hedefulnesse framed all their order after the only rule of Gods word, that a man may easily see y^t in this behalf they had in a maner nothing disagreyng from the word of God. But although there myght be somwhat wantyng in their ordinances, yet because they with sincere zeale endeuoured to pre∣serue Gods institution, and they swarued not muche from it, it shall bee very profitable here shortely to gather what maner of obseruation they had. As we haue declared that there are thre sortes of ministers com∣mended vnto vs in the Scripture: so al the ministers that the old Chir∣che had, it diuided into thre Orders. For out of the order of Elders wer partly chosen Pastors and Teachers: the rest of them had the rule of the iudgement and correction of maners. To the Deacons was committed the care of the poore, and the distributyng of the almes. As for the Reders and Acoluthe, were not names of certaine offices: but those whom they called Clerkes, they trayned from their youthe vpwarde in certain exercises to serue the Chirche, that they myght be the better vn∣derstande

to what purpose they were appointed, and myght in tyme come the better prepared to their office: as I shall by and by shew more at large.* 1.1 Therfore Hierome, when he had appoynted fiue orders of the Chirche, reckeneth vp Byshoppes, Priestes, Deacons, Beleuers, and Cathecumeni: to the rest of the Clergie and monkes he geueth no pro∣per place.

[ 3] Therfore to whome the office of teachyng was enioyned, all them they named Priestes. In euery citie they chose oute of theyr owne numbre one man, to whome they specially gaue the title of Bishoppe: that dissentions shoulde not growe of equalitie, as it is wonte to come to passe. Yet the Bishop was not so aboue the reste in honor and digni∣tie, that he had a dominion ouer his felowes. But what office the Consul had in the Senate, to propounde of matters, to aske opinions, to goe before the other with counselling, monishing and exhorting, to gouerne the whole action with his authoritie, and to put in execution that which is decreed by common counsell: the same office hadde the Bishop in the assemblie of the Priestes. And the olde writers theim selues confesse, that the same was by Mens consent brought in for the necessitie of the tymes. Therfore Hierome vpon the Epistle to Titus saith: The same was a Priest whiche was a Bishop. And before that by the instinction of the Deuil, there were dissentions in religion, and it was said among peoples: I am of Paule, I am of Cephas, Chirches were gouerned by common counsell of Elders. Afterwarde, that the seedes of dissentiōs might be plucked vp, all the care was committed to one man. As ther∣fore the Priestes doo knowe, that by the custome of the Chirche they are subiecte to hym that is sette ouer them: so lette the Bishops knowe, that they are aboue the Priests, rather by Custom, than by the truth of the Lordes disposyng, and that they ought to gouerne the Chirche in common together.* 1.2 But in an other place he teacheth, howe aunci∣ent an institution it was. For he saith that at Alexandria, from Marc the Euangelist euen to Heraclas and Dionysius, the Priestes didde al∣waie choose out one of them selues, and set him in a hyer degree, whom they named a Bishop. Therfore euery citie had a company of priestes whiche were Pastors and Teachers. For they all did execute among the people that office of teachyng, exhortyng and correctyng, whyche Paule appointeth to the Bishops:* 1.3 and that they might leaue sede after them, they trauailed in teachyng the yonger men, that hadde professed themselues souldiours in the holy warfare. To euery citie there was appointed a certain contrey, that shoulde take their priests from thens, and be accompted as it were into the body of that Chirche. Euery com∣pany (as I haue before said) only for preseruation of Policie & Peace, were vnder one Bishop: whiche was so aboue the rest in dignitie, that he was subiecte to the assemblie of his brethren. If the compasse of grounde that was vnder his bishoprike were so great, that he could not suffise to serue al the offices of a Bishop in euery place of it, in the con∣trey it selfe there were in certayn places appointed Priestes, whiche in small matters shuld execute his authoritie. Them they called contrey-byshops, because in the o••ntrey they represented the Bishop.

But, so muche as belongeth to the office, whereof we nowe speake, as well the Byshops as the Priestes were bounde to apply the distribu∣ting

of the word and Sacramentes. For it was ordeined only at Ale∣xandria, (because Arrius had there troubled the Churche) that the priest should not preache to the people,* 1.4 as Socrates saith in the .ix. boke of the Tripartite hystorie. Whiche yet Hierome confesseth that he mysliketh not. Truely it should be counted monstrous, if any man had geuen out hymselfe for a Byshop, that had not also in very dede shewed himselfe a true Bishop. Therfore suche was the seueritie of those tymes, that all ministers were dryuen to the fulfillyng of suche office, as the Lorde requireth of them. Neither doo I reherse the maner of one age alone: For euen in Gregories tyme, when the Chirche was now almoste de∣caied (certainly it was muche degenerate from the auncient purenesse) it had not ben tolerable y^e any Byshop should absteine from preachyng. The Priest (saith he in one place) dieth if there be no sound hearde of him:* 1.5 because he asketh against himselfe the wrathe of the secrete iudge, if he goe without sounde of preachyng. And in an other place: When Paule testifieth that he is cleane from the bloud of all: in this saying we be conuinced, we be bounde, we be shewed to be giltie, which are called Priestes, whiche beside the euils that we haue of our owne, adde also the deathes of other: because we kyl so many as we beyng luke warme and silent doo daily see to goe to death. He calleth himselfe and other si∣lent, because they were lesse diligent in their worke than they ought to be. When he spareth not them, that did halfe performe theyr dueti: what thinke you he would haue done, if a man had altogither sit idle? There∣fore this was a greate while holden in the Chirche, that the chiefe due∣tie of the Byshop was to fede Gods people with the worde, or both pu∣blikely and priuately to edifie the Chirche with sounde doctrine.

But wheras euery prouince had among their Bishops one Archebi∣shop: [ 4] also where in the Nicene Synode there were ordeined Patriar∣ches, whiche shoulde in degree and dignitie be aboue the Archbishops: that perteined to the preseruyng of discipline. Howbeit in this discourse, that whiche was moste rarely vsed may not be omitted. For this cause therfore chiefly these degrees were ordeined, that if any thyng hapned in any Chirche, that coulde not well be ended by a fewe, might be refer∣red to a prouinciall Synode. If the greatnesse or difficultie of the mat∣ter required a greater discussyng, the Patriarches were also called to it with the Synodes, from whom there might be no appelle but to a Ge∣nerall Counsel. The gouernement so ordered many called a Hierarchie, by a name (as I thinke) vnpropre, and truly vnused in the Scriptures. For the Holy ghost willed to prouide, that no man shoulde dreame of a principalitie or Dominion when the gouernement of the Chirche is spo∣ken of. But if, leauyng the woorde we looke vpon the thyng, we shall find that the olde Bishops ment to forge no forme of ruling the Chirch, differyng from that which the Lorde appointed by his worde.

Neither was the order of the Deacons at that tyme any other then it [ 5] was vnder the Apostles. For they receiued the daiely offrynges of the faithfull, and the yerely reuenues of the Chirch, to bestow them vpon true vses, that is to say, to distribute them to fede partely the ministers, and partly the poore: but by the appointment of the Bishop, to whom al∣so they yearely rendred accomptes of their distribution. For where as the Canons doo euery where make the Byshop the distributer of al the

goodes of the Chirch, it is not so to be vnderstanded, as though he did by hym selfe discharge that care: but because it was his part to appoynt to the Deacon, who should be receiued into the common almes of the Chirche, and of that whiche remained, to whom it should be geuen, and howe muche to euery one; because he had an ouerseeyng whether the Deacō did faithfully execute that which belōged to his office. For thus it is red in the canons which they ascribe to the Apostles: We cōmaūde that the Bishop haue the goodes of the Chirche in his owne power. For if he be put in trust with the soules of men, which are more preci∣ous, muche more it is mete that he haue charge of moneye: so that by his power all thyngs may be distributed to the poore by the Elders and Deacons: that they may be ministred with all feare and carefulnesse. And in the Counsell of Antioche it is decreed,* 1.6 that the Bishops should be restrained that meddle with the goodes of the Chirche, without the knowledge of the Elders and Deacons. But of that poynt we nede to make no longer disputation, sithe it is euident by many epistles of Gre∣gorie, that euen at that tyme, when otherwyse the ordinances of the Chirch were muche corrupted, yet this obseruation continued, that the Deacons shoulde vnder the Bishop be the stewardes of the poore. As for Subdeacons, it is likely that at the beginnyng they were ioyned to the Deacons, that they should vse their seruice about the poore: but that difference was by litle and litle confounded. But Archedeacons began then to be created, when the plentie of the goodes, required a new and more exacte maner of disposyng them:* 1.7 Albeit Hierome doeth say, that it was euen in his age. In their charge was the summe of their reue∣nues, possessions, and store, and the collection of the daily offrynges. Wherupon Gregorie declareth to the Archedeacon of Salon,* 1.8 that he should be holden gilty if any of the goodes of the Chirch perished either by his fraude or negligence. But wheras it was geuen to them to rede the Gospell to the people, and to exhort theim to praier: and where as they were admytted to delyuer the Cuppe in the holy Supper, that was rather doone to garnyshe their office, that they shoulde execute it with the more reuerence, when by suche signes they were admonished that it was no prophane baylywike that they exercised, but a spirituall function and dedicate to God.

[ 6] Hereby also we may iudge what vse there was, & what maner of di∣stribution of the Chirch goods. Ech where both in y^e decrees of the Sy∣nodes, & amōg the old writers it is to be foūd, that whatsoeuer y^e Chirch possesseth ether in lāds or in money, is y^e patrimonie of the poore. Ther∣fore oftētimes there this song is soong to y^e Bishops & Deacons, y^t they shuld remembre, that they meddle not with their owne goodes, but the goodes appointed to the necessitie of the poore: which if they vnfaith∣fully suppresse or wast, they shalbe giltie of bloud. Wherby they are ad∣monished, with great feare and reuerence, as in the sight of God, with∣out respect of persons, to distribute them to whom they be due. Hereup∣pon also come those graue protestations in Chrysostome, Ambrose, Au∣gustine, and other like Byshopes, whereby they affirme their owne vp∣rightnesse to the people. But sithe it is equitie, and establyshed by the lawe of the Lord, that they whiche employ theyr seruice to the Chirch, should be fedde with the common charges of the Chirch, and also many

priestes in that age, consecratyng their patrimonies to God, were wil∣lingly made poore: the distributyng was suche, that neyther the mini∣sters wanted sustenance, nor the poore were neglected. But yet in the mean time it was prouided, that the ministers themselues, which ought to geue example of honest sparyng to other, shoulde, not haue so muche, wherby they might abuse it to riotous excesse or deliciousnesse, but only wherewith to susteine their owne nede. For those of the Clergie (saith Hierome) which are able to liue of the goodes of their parentes, if they take that whiche is the poores, doo commit sacrilege: and by such abuse they eate and drinke to them selues damnation.

First the ministration was free and voluntarie, wheras the Bishops and Deacons were of theyr owne will faithefull, and vprightnesse of [ 7] conscience and innocence of life were to them in stede of lawes. After∣ward when euil examples grew of the gredinesse or peruerse affections of some, to correcte those faultes, the canons were made, which diuided the reuenues of the Chirche into fower partes: of whiche they assig∣ned one parte to theym of the Clergie, the seconde to the poore, the thyrde to the mayntenance and reparation of Chirches, and other ho∣lye buildynges, the fourthe to the poore as well straungers as of their owne contrey. For whereas the other canons, geue this last part to the Bishoppe, that varieth nothing from my aboue saide diuision. For they meane not that that part shoulde be hys owne, that either he hymselfe alone should deuoure it, or poure it oute, vpon whome or what he lyst, but that it should suffice to maintaine the Hospitalitie which Paule re∣quireth of that order.* 1.9 And so do Gelasius and Gregorie expoūde it. For Gelasius bringeth no other reason why the Bishop shuld chalenge any thing to himselfe, but that he mighte geue it prisoners and strangers. And Gregorye speaketh yet more playnly. It is the maner (sayth he) of the sea Apostolike, to giue commaundement to the Bishop when he is ordered, that of all the reuenue that ariseth, there be made fower por∣tions: that is to saie, the one to the Bishop and his familie for Hospita∣litie, and entertainment: the second to the Clergie: the third to the poore: the fowerth to the repairyng of Chirches. Therfore it was lawfull for the Bishop to take nothing to his own vse but so much as were enough for moderate and meane foode and clothyng. If any began to excede, either in riotous expense, or in ostentation and pompe, he was by and by repressed by his felowes: and if he obeyed not, he was put from his dignitie.

As for that whiche they bestowed vpon garnishing of holy things, at the first it was very litle. Afterward when the Chirch became somwhat [ 8] richer, yet in that behalfe they still kept a meane. And yet all the money that was bestowed therupon, remained safe for the poore, if any greater necessitie happened. So when famine possessed the Prouince of Hie∣rusalem, and the nede coulde not otherwyse be relieued,* 1.10 Cyrillus solde the vesselles and garmentes, and spente theim vppon sustenance of the poore. Lykewyse Acatius Bysshoppe of Amida, whenne a greate multitude of the Persians, in a maner starued for hunger, called together the Clergie, and when he had made that notable ora∣••ion, Our God needeth neither dishes nor cuppes, because he neyther ••ateth nor drinketh, he molt the vessels, to make thereof bothe meate

and ransome for men in miserie.* 1.11 Hierom also, when he inueyeth against the to muche gorgiousnesse of temples, doeth with honor make mencion of Exuperius Bishop of Tholosa in his tyme, whiche caried the Lordes body in a wicker basket, and his bloude in glasse, but suffered no poore man to be hungry. That which I euen nowe sayd of Acatius, Ambrose rehearseth of hymselfe.* 1.12 For when the Arrians charged hym, for that he had broken the holy vessels to ransom prisoners, he vsed this most god∣ly excuse: He that sent the Apostles without golde, gathered Chirches together without golde. The Chirche hath golde, not to keepe it▪ but to bestowe it, and to geue reliefe in necessities. What nede is to kepe that whiche helpeth not? Do we not knowe, how muche golde and siluer the Assyrians toke out of the temple of the Lorde? Doth not the priest better to melt them for the sustenāce of the poore, if other reliefs do faile, than an enemie a robber of God to beare them away? Will not the Lord say: Why hast thou suffered so many needy to die for hunger? and verily thou haddest golde wherof thou mightest haue ministred them sustenaunce. Why were so many ledde away captiue, and not ransomed? why were so many slayne by the enemie? It hadde ben better that thou shouldest saue the vessels of liuyng men, than of metalles. To these thyngs thou shalt not be able to answer. For what wouldest thou say? I feared least Gods temple should want garnishyng. He wolde answer: Sacramen∣tes require not golde: neither doo those thinges please with Golde that are not bought with golde. The raunsomyng of prisoners is a garni∣shyng of Sacraments.* 1.13 In summe, we see that it is most true which the same man saieth in an other place, that what soeuer the Chirche then possessed was the store of the nedy. Againe: that a Bishop hath nothing that is not the poores.

[ 9] These that wee haue rehearsed were the ministeries of the Olde Chirche. For the other of whyche the Ecclesiasticall writers make mention, were rather certain exercises and preparations, than appoin∣ted offices. For those holy men, y^t they might leaue a store for the Chirch after them, receiued into their charge, gouernance and discipline, yong men whiche with the consent and authoritie of their parentes, professed theim selues souldiours of the spirituall warfare: and they so framed them from their tender age, that they shoulde not come vnskilfull and rawe to the executyng of their office. But all they that were instructed with suche beginnynges, were called Clerkes. I woulde in deede that some other propre name hadde rather bene geuen them. For this name grewe of errour,* 1.14 or of corrupt affection: forasmuche as Peter calleth the whole Chirche the Clergie, that is to say, the Lordes inheritance. But the institution it selfe was very holy and profitable, that they whi∣che wolde consecrate them selues and their seruice to the Chirch, should be so brought vp vnder the kepyng of the Bishop, that none should mi∣nister to the Chirche▪ but he that were well informed aforehande, and that had from his very youth bothe sucked holy doctrine, and by seuere discipline put in a certayn continuyng qualitie of grauitie and holy life, and were estranged from worldly cares, and were accustomed to spiri∣tuall cares and studies. But as yong souldiors are by certayn counter∣••ai••e skirmishes instructed to learn true and earnest fight, so there were also certayn rudimentes, whereby they were exercised while they were

Clerkes, before that they were promoted to the very offices. Therfore first they committed to the Clerkes the charge to open and shutte the Chirch, and they named them Ostiarii, doorekeepers. Afterwarde they called them A coluthi, folowers, whiche waited vpon the Bishop in his household seruices, and did continually accompany hym, fyrste for ho∣nours sake, and then that no suspition should arise of them. Moreouer that by lyttle and little they might become knowen to the people, and get to themselues commendation: also that they might learne to abyde the sight of all men, and to speake before all men: that being made prie∣stes, when they came foorth to teache, they should not be abashed with shame: therfore place was appointed them to reade in the pulpet. After this maner they were promoted by degrees, to shewe proofe euery one of their diligence in all their seueral exercises, till they wer made Sub∣deacons. This onely is my meanyng, that those were rather grosse be∣ginnyngs, than suche offices as were accompted among the true mini∣steries of the Chirche.

Wheras we said that the fyrst and second point in the callyng of mi∣nisters, [ 10] are, what maner of men they ought to choose, and how greate a religious carefulnesse they ought to vse in that matter: therin the old Chirch hath folowed the prescribed order of Paule, and the examples of the Apostles. For they were wont to come together to choose the pa∣stors with most great reuerence, and careful callyng vpon the name of God. Beside this they had a forme of examination, wherby they tried the life and doctrine of them that wer to be chosen by that rule of Paul. Onely they somwhat offended herein with to greate seueritie, because they wolde require more in a Bishop than Paule required,* 1.15 and special∣ly in processe of ti••e they required vnmaried life. But in y^e other points their obseruation was agreyng with Paules description. But in this whiche we made the thirde poynt, that is to say, who ought to institute ministers, they kept not alway one order. In olde tyme, none was re∣ceiued into the company of Clerkes without the consent of all the peo∣ple: in so muche that Cyprian laboureth earnestly to excuse that he ap∣pointed one Aurelius to be a Reder without askyng aduise of the Chir∣che,* 1.16 because y^t was done besyde the custom, though not without reason. For this he saith before: In ordering of Clerkes, dere brethren, we are wont first to aske you aduise, and by common counsell to wey the ma∣ners and deseruynges of euery one. But because in these lesser exerci∣ses there was not muche perille: because they were chosen to a long proofe, and not to a great office, therfore the consent of the people ther∣in ••essed to be asked. Afterward in the other degrees also, except the Bi∣shoprike, the people commonly left the iudgement and choise of them to the Bishop & the Priestes, that they shuld examine who were mete and worthy: sauyng peraduenture when new priestes were appointed for paroches: for then it behoued that the multitude of that place namely should consent. Neither is it any meruaile, that the people in this be∣halfe was little carefull in kepyng their owne righte: For no man was made a Subdeacon, that had not shewed a long profe of himselfe in his being a Clerk, vnder that seueritie of disciplin, which thē was vsed. Af∣ter that he had ben tried in that degree, he was made a Deacon. From thense he came to the honour of priesthode if he had behaued hymselfe

faithfully. So no man was promoted, of whom there had not bene in dede a triall had many yeares before the eies of the people. And there were many canons to punishe their faultes: so that the Chirche coulde not be troubled with euill priestes or deacons, vnlesse it neglected the remedies. Howbeit in the priestes also there was alwaye required the consent of them of the same citie: which the very first canon testifieth in the .lxvii. distinction, whiche is fathered vpon Anacletus. Finally al the admissions into orders were therfore doone at certaine appointed tymes of the yeare, that no mā should priuily crepe in without the con∣sent of the faithfull, or shoulde with to muche easynesse bee promoted without witnesses.

[ 11] In choosyng of Bishops the people had y^• libertie long preserued, that none shoulde be thruste in that were not accepted of all. This therfore was forbidden in the counsell at Antioche, that none should be thrust in to them against their will. Which thyng also Leo the first doeth dili∣gently confirme.* 1.17 Hereupon came these sayenges: Let him be chosen, whom the clergie, and the people, or the greater number shall require. Agayne: Let hym that shall beare rule ouer all, be chosen of all. For it muste nedes be, that he that is made a ruler beeyng vnknowen and not examined, is thruste in by violence. Agayne, Let hym be chosen, that is bothe chosen by the Clerkes, and desired by the people: and let hym bee consecrate by them of that Prouince, with the iudgemente of the Metropolitane. The holy Fathers toke so great hede that this li∣bertie of the people shoulde by no meane be diminished, that when the general Synode gathered together at Constātinople did order Necta∣rius, they wold not doo it without the allowance of the whole Clergie & people: as they testified by their epistle to the Synode at Rome. Ther∣fore whē any Bishop did apoint a successor to himself, it was not other∣wise stablished, vnlesse the whole people did confirm it. Wherof you haue not onely an example,* 1.18 but also the very forme in Augustine in the na∣ming of Eradius. And Theodorite, when he reherseth that Peter was named by Athanasius to be his successour, by and by addeth, that the or∣der of priestes confirmed it, and the magistrate, and nobilitie, and the people approued it with their allowyng showte.

I graunte in dede that this also was by very good reason stablished [ 12] in the Counsell at Laoditia, y^t the Electiō should not be lefte to multi∣tudes. For it scarsely happeneth at any time,* 1.19 that so many heade should well order any thyng with one meanyng: and commonly this is true, that the vncertayne communaltie is diuided into contrary affections. But for ••his perill there was vsed a very good remedie. For fyrste the Clerkes only did choose: whom they had chosen they presented to the Magistrate, or to the Senate and chiefe men of the people. They, af∣ter consultation had, if they thoughte the election good, confirmed it: if not, they did choose an other, whom they dyd rather allowe. Then the matter was moued to the multitude, whiche although they wer not bounde to those fore iudgementes, yet thereby they coulde the lesse bee disordered. Or if they began at the multitude: that was done onely to lerne whom they did chiefly desire. When the desires of the people were hearde, then they of the Clergie dyd choose hym. So neyther was it lawfull for the Clergie to appoynt whom they listed, neyther were they

bound to obey the foolish desires of the people. Leo appointeth this or∣der in an other place,* 1.20 when he saieth: There are to be loked for, both the desires of the citezens, the peoples testimonies, the iudgemente of the honorable, and the election of the clerkes. Againe. Let there be holden the testimonie of the honorable, the subscription of the clerkes, the con∣sente of the order and communaltie. No reason (saieth he) suffereth it to be otherwise done. And nothing els meaneth that decree of y^e Si∣node at Laodicea, but that the clergie, and chiefe of the people, shoulde not suffer themselues to be carryed away by the vndiscrete multitude: but rather that with their wisedome and grauitie they shoulde represse the peoples foolish affections, if at any tyme nede should so require.

Thys order of choosyng was yet in force in the tyme of Gregorie: and it is likely that is endured long after. There remayne many Epi∣stles [ 13] of hys, that geue euident testimonie of thys mater. For so ofte as he hath to doe with the creating of any newe Bishop, he vseth to write to the clergie, to the order, and to the people, and sometyme also to the ruler, accordyng as the gouernemente of the citie is appoynted. But if by reason of the disordered state of the Chirche, he committeth to any Bishoppe adioyning, the charge of ouerseing in the election, yet he alwaye requireth a solemne decree strengthened with the sub∣scriptions of all. Yea and when there was one Constantius create Bishop at Milain,* 1.21 and that many of the Millane is were by reason of the inuasion of the barbarous nations fled to Genua: he thoughte that the election could not otherwyse be lawful, vnlesse they also were called together and gaue their assente. Yea there are not yet fyue hundred yeres paste, sins Pope Nicolas decreed thus of the election of the By∣shop of Rome: that the Cardinall Bishops shoulde beginne, then that they shoulde ioyne to them the reste of the clergie,* 1.22 laste of all that the election shoulde be confirmed by the consente of the people. And in the ende he reciteth that decree of Leo, whiche I euen nowe alleged, and commaundeth it from thense forth to be in force. But if the malice of wicked men shal so preuaile, that the clerkes to make a true election be compelled to departe out of the citie: yet he commaundeth that some of the people be present with them. As for the Emperours coōsent, so farre as I can perceiue, was required only in twoo Chirches, that is, Rome and Constantinople: because there were the twoo seates of y^e Empire. For wheras Ambrose was sent to Milain w^t a power frō Ualentinian to gouerne the electiō of the new Bishop: y^t was extraordinarily done, by reason of greuous factions wherewith the citezens thē boyled amōg themselues. But at Rome in olde tyme the Emperours authoritie was of so great force in creating of the Bishop, that Gregory sayeth, that he was set by his commaundement in the gouernemente of the Chirche:* 1.23 when yet by solemne vsage he was desired by the people. This was the manner, y^t when the clergie and the people had appointed any Bishop, the clergie should forthwith moue it to y^e Emperour, that he shoulde ey∣ther by his allowance cōfirme the election, or by disalowance vndoe it. Neither are y^e decrees that Gratian gathereth together, repugnante to this custome: wherin is nothing els saied, but y^t it is in no wise to be suffred, y^t takīg away y^t canonical electiō, a king should appoint a bishop after his own lust: & that y^e Metropolitan should cōsecrate none y^t wer so

promoted by violente powers. For it is one thing to spoile the Chirche of her right, that al should be transferred to the luste of one man: and an other thyng to graunt thys honor to a kyng or an Emperour, that by hys authoritie he may confirme a lawfull election.

[ 14] Now it foloweth, that we entreate, with what forme the ministers of the Chirche were admitted into their office after election: thys the Latines called Ordination or Consecration: the Grekes haue called it Cheirotonia, lifting vp of handes, and somtyme also Cheirothesia, laying on of handes. Howbeit Cheirotonia is properly called that kynde of elec∣tion, where mens consentes are declared by holding vp of their hands. There remayneth a decree of the Nicene counsell, that the Metropo∣litane shoulde mete together with al the Bishops of the prouince to or∣der hym that is chosē. But if some of them be hindered either by length of the waie, or by sickenesse, or by any necessitie, that yet three at y^e least shoulde mete: and that they that are absēt should by letters testifie their consente. And thys Canon, when with discontinuance it grewe out of vse, was afterwarde renewed with many Sinodes. But all, or at least as many as had no excuse, were therefore commaunded to be presente, that they might haue the grauer tryall of the learnyng and manners, of hym that was to be ordered: for the matter was not done withoute tryall. And it appeareth by Cipryans wordes, that in the old tyme they were wonte not to be called after the election, but to be present at the election: and to thys ende that they should be as it wer gouerners, that nothyng should be troublesomly done in the multitude. For where he sayd that the people haue power eyther to choose worthy Priestes, or to refuse vnworthy, within a litle after he addeth: Wherfore according to y^e tradition of God and of the Apostles,* 1.24 it is to be diligently kept and hol∣den (which is yet holden with vs also and in a manner throughoute al prouinces) that for the ryght celebration of orderynges, all the bishops adioyning of the same prouince should come together to that people for which a gouernor is ordered, and that the Bishop be chosen in presēce of the people. But when they were somtime slowly gathered together, and there was perill least some would abuse that delay to occasyon of ambitious suing: it was thought that it should be enoughe if after the election made, they shoulde mete and after allowance vpon lawful exa∣mination consecrate hym.

[ 15] When this was eche where done without exception, by little and little a diuerse manner grewe in vse, that they which were chosen shoulde resorte to the Metropolitane citie of fetche their ordering. Whiche came to passe rather by ambition, and by deprauation of the firste institution, than by any good reason. And not long after, when the authoritie of the see of Rome was nowe encreased, there came in place yet a worse custome, that the Bishoppes almoste of all Italie shoulde fetche theyr consecration from thense. Whiche we maye note out of the Epistles of Gregory. Onely a fewe cities, whiche did not so easily geue place, had their auncient right preserued: as there is an example had of Millain.* 1.25 Paraduenture the onely Metropolitane cities kepte their priuilege. For all the Byshoppes of the prouince were wonte to come together to the chiefe citie to consecrate the Archebishoppe. But the Ceremonie was laying on of handes. For I reade of no other Ceremonies vsed: sauyng

that in the solemne assemblie the Bishoppes had a certayne apparell wherby they might be distinctly knowen from other Priestes. They ordered also Priestes and Deacons with onely layeng on of handes. But euery Bishop w^t the cōpany of Priestes ordered his own Priests. But although they did all the same thyng: yet because the Bishop went before, and it was all done as it were by his guiding, therfore the orde∣ring was called his. Wherupon the olde writers haue oft thys saying: that a Priest differeth from a Bishop in no other thyng, but because he hath not the power of orderyng.

Notes

• * 1.1

  In Esa. cap. 9.
• * 1.2

  Episto. ad Eua.
• * 1.3

  ••it. i.ix.
• * 1.4

  Episto. ad E••••.
• * 1.5

  Epi. iiii. Homel. in Eze. Actes. xx.xvi.
• * 1.6

  Cap. xxxv
• * 1.7

  Epist. ad Nepot.
• * 1.8

  Epist. 10 lib. i.
• * 1.9

  i. Tim. iii.ii.
• * 1.10

  Tripar. hist. lib. v. Lib. xi. ca. xvi.
• * 1.11

  Ad Ne∣potia.
• * 1.12

  Lib. ide offic. ca. 28.
• * 1.13

  Lib. 5. e∣pi. xxxi. & xxxii▪
• * 1.14

  •••• ••et. v. ••i••.
• * 1.15

  i. 〈◊〉〈◊〉 iii.i••.
• * 1.16

  Lib. 2. epist. ••.
• * 1.17

  Episto. 90. cap. 2
• * 1.18

  Epist. 10 Theod. lib. 4. ca 20.
• * 1.19

  Cap. 1••.
• * 1.20

  Episto. lxxxvii.
• * 1.21

  Lib. ii. Ep. lxix
• * 1.22

  Distin. xxiii. Cap. In nomine
• * 1.23

  Epi. v. Lib. i.
• * 1.24

  Epi. iiii lib. i.
• * 1.25

  Lib. ii. Ep. lxix xlvi.