the charge of Timothy and Titus set aside their own persons whereof we shall give account afterwards in whose instructions the Apostle is large in qualifying Bishops and Deacons such Bishops as we reade of Tit. i. 7. where having said that he left him in Crete to make Presbyters in every city the Apostle addeth For a Bishop must be blamelesse but of any other rank not a syllable None in the Church of Corinth The Commentaries under S. Ambrose his name yield this reason of the disorders the Apostle taxeth there 1 Cor. xi 21. Because there was no Bishop there The words are not of ordinary mark Hos notat qui sic in Ecclesiam conveniebant ut munera sua offerentes advenientibus Presbyteris quia adhuc Rectores Ecclesiis non omnibus locis fuerant constituti totum sibi qui obtulerat vindicaret schismatis causâ So whereas that whereof the Eucharist was consecrated should be spent by the assembly in the common feast of Love some made good chear others that had not offered went away without their share Therefore saith the Apostle ver 22. Have ye not houses to eat and drink in but despise ye the Church of God coming thither for dissensions sake and belly-chear not for the Sacrament and for peace and shame them that have not sending them away without enterteinment therefore verse 33. he exhorteth to stay for one another at their meetings Thus farre out of those Commentaries Which reason as it giveth a clear meaning to the whole passage of the Apostle so it groweth still more probable because we shall find afterwards that it continueth still in force at the time of writing Clemens his Epistle published not long since And men of learning have argued that this reason might better be yielded for their dissensions saying I am of Paul I am of Apollos I am of Cephas which the Apostle reproveth in the beginning of the Epistle to wit Because there was then no Bishop there and in the Apostles absence And indeed if we reckonnot amisse what reason have we to think that this Apostle should ordain in the Churches of his planting a higher rank of Bishops to govern the Churches above and with the Presbyters Do we not see that he chargeth himself with the oversight of these Churches wherein he had planted the Colledges of Presbyters aforesaid 2. Corinth xi 28. Besides those things which are without that which cometh upon me dayly the care of all the Churches To what purpose else is the journey he taketh Acts xv 36. to visit the Churches wherein he had ordained Presbyters afore Let us return saith he to Barnabas and visit our brethren in all cities where we preached the word of the Lord and see how they do We see he taketh care to exercise discipline upon the incestuous person at Corinth which it seemeth the Rulers of the Church there had neglected to do 1. Cor. v. 4. pronouncing sentence of excommunication and requiring the Church to see it ratified executed And for a thing remarkable observe in what terms he proceedeth 1. Cor. v. 4. When ye are gathered together and my spirit saith he his Spirit which ruled there in chief for the time So that it is not for nothing that Tertullian lib. De praescript cap. 36. reckoneth Corinth Philippi Thessalonica Ephesus and the rest of the same rank all Apostolicall Churches from this one Apostle because he planted and ruled them all for his time Apud quas saith he ipsae adhuc cathedrae Apostolorum suis locis praesident which is in good English neither more nor lesse then here is affirmed The Apostles chair rested in them all till Tertullians time therefore the Apostle for his time sate in it And to my apprehension all his Epistles are nothing else but so many acts of this government spirituall in chief which the Apostle reserved himself in the Churches of his own planting The like to be said of S. Peters Epistles and hath been observed in part by Eusebius Eccles hist lib. iii. cap. 5. That the title of his former Epistle addressed to the strangers dispersed through Pontus Asia Galatia Cappadocia and Bithynia that is to the Jews sojourning in those provinces argueth it to be a work of his care in preaching the Gospel to the charge he had undertaken according to the division alledged before Galat. ii 9. And therefore as hath been hitherto argued of the other Apostle so when we see S. Peter 1. Pet. v. 1. direct his exhortation to feed the flock to none but Presbyters we have cause to conceive that those Churches to whom he writeth and whom we shall heare Epiphanius say anon that he went sometimes from Rome to visit had as yet no Bishops over their Presbyters The same that S. Hierome hath argued long since out of Hebr. xiii 17. where the Apostle writeth in the plurall number Obey them that have the rule over you and submit your selves CHAP. IV. As the Apostles withdrew so Bishops came over the Presbyteries in their stead Timothy and Titus had not their charge till S. Paul left those parts His journey from Ephesus through Macedonia into Greece By the way he left Titus in Crete Why he wintered at Nicopolis At spring he returned by land into Macedonia There and then Timothy undertaketh the Church of Ephesus Timothy an Evangelist The prophecies that went before of him and the grace he received Titus and he over many Presbyteries Bishops over each afterwards The Angels of the seven Churches BUt as the Apostles began to wear out or otherwise as their occasions gave them not leave to attend in person upon the Churches of their care reason required if but in correspondence to the state of government that had hitherto rested in some Apostle and the Presbyteries of particular Churches there should be instituted some heads of these companies of Presbyters to whom the name of Bishops hath been appropriated ever since and certain it is that during the time of the Apostles instituted they were This agreeth extreme well with the charge and instructions of the Apostle to his Disciples Timothy and Titus over the Churches of Asia and Crete whom as all Ecclesiasticall writers after Eusebius acknowledge to be made Bishops of Ephesus and Crete so must we not fail to observe here that this was not done till it was revealed to the Apostle that from thenceforth the Lord would imploy him in the Western parts of the world The businesse is most an end agreed upon on all hands yet because the observation is so effectuall to this purpose let me take leave to inlarge it by clearing the whole passage of the Apostles last voyage from Ephesus through Greece and back again Acts xix 21. we reade at that time Paul resolved by the Spirit having passed through Macedonia and Achaia to go to Jerusalem saying When I have been there I must also see Rome In 2. Cor. i. 15. he writeth to them that he had formerly purposed to go
assigned his proper services Which further appeareth when he urgeth the example of their sacrifices that were offered before the Temple being first visited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 54. But the Presbyters of that Christian Church he exhorteth with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brethren saith he let every one of you give thanks to God that is Celebrate the Eucharist in his language in his own order being in a good conscience not stepping out of the set rule of his Ministery Perhaps his meaning is that they should celebrate by turns Howsoever here is my reason that there was then no Bishop there because then there could not have been so much debate about the order in celebrating the assemblies of Christians which as shall be shewed afterwards were not to be held but upon appointment of the Bishop with advice of the Presbyters being a mark of schisme to assemble otherwise And if this be not enough there is another to second it Whatsoever may be argued from the dissensions at Corinth one saying I am of Paul another I am of Cephas to shew that there was no Bishop there when the Apostle writ this and in his absence still continueth in force at the time of writing Clemens his Epistle The whole subject whereof is to quell such another dissension as this but onely that it was not under such colourable names of Paul and Cephas and Apollos as he complaineth but which is remarkable to prove my intent was as he saith p. 62. a mere faction for the love of one or two persons against the Presbyters no Bishop bearing any part either at one end or other of it Neither is it marvel that this Church should be still without a Bishop for some ten or twentie years perhaps after the death of the Apostle so many companions of the Apostles being then alive Clemens at Rome Titus in Crete Timothy at Ephesus Dionysius at Athens others elsewhere to furnish whatsoever assistance they had received from the Apostle during his time no otherwise then did Timothy and Titus to those Churches wherein they had planted Presbyteries before they had Bishops And this must be the answer if any man ask the question how Bishops came to be propagated through all Churches the answer must be They were made in due time by the heads of neighbouring Churches which we shall discern anon when we come to speak of the course held from the beginning in the choice and constitution of Bishops And by the practice of the Church it should seem the aim was afarre off to propagate Bishops according to the first practice of the Apostles For as they planted Presbyteries to govern Mother-Churches in Mother-Cities so when it became questionable which Churches should have Bishops and which not the matter was regulated according to the greatnesse of Cities or the multitude of Presbyters which the service of the Churches in them required whereof the Bishops were to be heads And therefore in the Councel of Sardica Can. vi it is provided that there should be no Bishop in towns or small cities where one Presbyter might serve but in those places where Bishops were of old time or if a place became so populous that it might deserve to have a Bishop that is either in Cities that had been so populous of old time as to have Bishops or which should afterwards become so populous But the xvii Can on of the Chalcedon Councel providing against innovation in Dioceses taketh order neverthelesse that when a place is promoted by the Emperour to be a Citie the form of the Church shall go along with the form of the Common-wealth that is it shall have a Bishop and his Diocese the territory of that Citie There is here a difference in the particular and yet the same generall ground of both Canons the practice of the Apostles ordaining Presbyteries to govern the Churches which they had planted in Cities the heads whereof were Bishops after their departure And this seemeth to be the reason why the seats of Cathedrall Churches are wont to be Cities And by this means Italy is so full of Bishopricks because it is so full of Cities CHAP. VII Presbyters govern with the Apostles in Scriptures Nothing done in the Church without their advise Why both ranks are called Sacerdotes Presbyteri Antistites and the like HAving hitherto justified the ground whereupon we go and shewed that Bishops came after the Apostles to be heads of Presbyteries in consequence hereunto it must now be averred that the government of Churches passed in common by Bishops and Presbyters as from the beginning the Presbyters governed with the Apostles themselves If in that great action of the Councel at Jerusalem the Elders of that Church bore their part with the Apostles what cause have we to think they did lesse when they were dispersed S. James alone remaining there If they concurred with S. James in his advise to S. Paul about a matter of greatest weight how to deal with those of the Circumcision that believed shall we imagine they did not do the like with his successours If S. Peter call the Presbyters of the Churches to which he writeth his fellow-Elders it is to the purpose to put them in mind of their share in that office which he chargeth himself with If the Apostle of the Gentiles charge the Elders of the Church of Ephesus Acts xx 18. with their part of that care of Christs flock after his departure which he for his time had performed over them shall we think them eased of it because Timothy came to be Bishop there Rather let me conceive this to be the cause why Timothie's instructions are addressed in the singular number to him alone without mention of his Presbyters because they were to receive their charge by themselves about the same time So farre is it from me to think that his Presbyters were not to concurre in assisting that course of government wherein he alone is directed by the Apostle to proceed And if we can go no further in proving this point out of Scripture the reason must be because as appeareth by that which hath been said the Scriptures for the most part speak of that time when Bishops yet were not but the Apostles themselves To which purpose neverthelesse there will be still something to be said out of the Scriptures in the particulars which we shall survey In the mean time let us take notice of a few passages among many more out of Ecclesiasticall writers to argue the generall whereof we speak Ignatius Epist ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We cannot understand righter what the Presbytery meaneth then out of these words a Colledge or bench of Assessours to the Bishop in sacred matters The Commentaries under S. Ambrose his name upon 1. Tim. v. 1. speak home to this purpose Nam apud omnes utique gentes honorabilis est senectus unde Synagoga postea Ecclesia Seniores
the succession of their Bishoprick And again iii. 3. he speaketh of the tradition coming from the Apostles which had been preserved in the Churches through the succession of Presbyters Ireneus that is wont to appeal to the succession of Bishops to evidence that which the Church then believed to have come from the Apostles here referreth himself to the Presbyters for the same purpose affirming that they succeeded the Apostles without doubt calling the Bishops by the name of PRESBYTERS in regard of the office common to both Thus are both ranks comprised in one name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first Canon of the Councel at Antiochia where we reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where we are not to conceive that Deacons are reckoned among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hath been mistook but the sense is to be directed by distinguishing the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reckoning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well Presbyters as Bishops neither more nor lesse then ANTISTITES in Latine which we had in S. Augustine before And thus you have both ranks comprised in the same style of PRAEPOSITI in S. Cyprian and of PRAESIDENTES in Tertullian The first Epist 62. Et cùm omnes omnino disciplinam tenere oporteat multò magis Praepositos Diaconos curare hoc fas est The other De Cor. mil. c. 3. Eucharistiae Sacramentum nec de aliorum manu quà m Praesidentium sumimus CHAP. VIII What pattern this Government might have in the Synagogue Aaron and his sonnes Correspondence of the Sanedrin with the Bishop and Presbyters BEfore we leave this point it will not be amisse to take notice what pattern the Apostles might have for this form of government in the Synagogue For when our Lord in the Gospel Matth. xviii 17. giveth his Disciples in the case of private offenses the rule Dic Ecclesiae it is to be supposed he reflecteth upon some Bench to which that people were wont to resort with their causes otherwise what could the hearers understand by these words intimating that his will was the Church which he was now founding to be provided of the like Neverthelesse in regard this Church was intended a mere spirituall State to be cherished and nourished in the bosome and entrails as it were of all Common-wealths there must no comparison be made in that which concerneth the temporall state of that people Let us see then Moses his charge Deut. xvii 8 9. thus we reade If there arise a matter too hard for thee in judgement between bloud and bloud between plea and plea between stroke and stroke being matters of controversie within thy gates then shalt thou arise and get thee up into the place which the Lord thy God shall choose and thou shalt come unto the Priests and Levites and to the Judges that shall be in those dayes and enquire and they shall shew thee the sentence of judgement He that readeth here on the one side two sorts of persons the Priests and Levites for one and the Judge that shall be in those dayes on the other side two sorts of causes one concerning Ceremonies of the Religion in force the other the civil Laws of that people hath cause to think that the meaning of this law is that they should resort to severall persons according to the differences of their causes Especially being indifferent in the words to translate it thus Thou shalt come to the Priests the Levites or to the Judge that shall be in those dayes as after verse 12. it is read Had it been thus the correspondence had been clear between the high Priest and his inferiours in the Synagogues and the Bishop and his Presbyters in the Church But the practice of the Nation beareth it otherwise In which we must believe their Doctours when they tell us that the whole passage as well that of the Priests and Levites as that of the Judge that shall be in those dayes is referred to the Sanedrin whereof R. Isaack Abartincell giveth his reason in his Commentaries upon that place Because that Court for a great part consisted of Priests and Levites and therefore had the hearing of all sorts of causes And though they were brought hither from lower Courts whereof there was one of three and twenty persons in every place which conteined one hundred and twenty families one of three in lesse places by the Judges themselves as the Ebrew Doctours will have it arguing from the words THOU SHALT ARISE Thou that findest a matter too hard for thee in judgement shalt arise yet can we compare the Consistory of the Church with no Court but this First because all mother-Churches in mother-Cities are absolute in their rule so farre as the Scripture hath appointed it otherwise then as the law of love tieth Christians to assist one anothers necessities our Lord and his Apostles having instituted no other judicatories in spirituall matters but one of these Presbyteries in each Church and many of them in severall Churches when the matter required common advise And again because Jerusalem was the onely seat of the whole State of Religion and Justice both in that people sacrifices being done no where else Well then as Ignatius in one of his Epistles distinguisheth two parts of the Bishops office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule the Church and to perform Divine service so must we inquire the correspondency of the Church with the Synagogue in both respects reflecting from the Bishop and Presbyters in regard of Divine service to be performed by their hands upon Aaron and his sonnes or the high Priest and the rest as S. Hierome hath done before us writing in these terms Epist ad Euagr. Quod Aaron filii ejus atque Levitae in templo fuerunt hoc sibi Episcopi Presbyteri Diaconi vendicent in Ecclesia But in respect of Government and Discipline whereof our Lord speaketh in the Gospel aforesaid we must reflect upon the Sanedrin as the same S. Hierome hath done in another place upon the first to Titus saying of Bishops in respect of their Presbyters Imitantes Moysen qui cùm haberet in potestate solus praeesse populo Israel septuaginta elegit cum quibus populum judicaret So then Moses his Spirit is taken and divided upon seventie Elders to help him to bear the charge of the people Num. xi 25. The same thing is done when the Apostles ordain Presbyteries by imposition of hands Therefore we see the Spirit of Prophecy rest upon the Presbytery by which Timothy was ordained as well as upon that of Antiochia no otherwise then it did upon Moses his Sanedrin Num. xi 26. To continue and procure the continuance whereof upon their successours it was that this Court sate in the Temple as the old Ebrew Doctours observe it is said Thou shalt go up to the place which I shall choose signifying that the Temple in which the holy Ghost dwelt occasioned the influence of it upon the Court that
of Cleophas sister of the blessed Virgin the wife of Alpheus and mother of James the lesse Wherewith agreeth Clemens Alexandrinus in Eusebius Eccles hist ii 1. where he acknowledgeth but two Jameses the son of Zebedee and this James of Jerusalem mentioned by the Apostle And herewith agreeth S. Chrysostome upon that text of the Apostle where he observeth that for S. James his honour S. Paul calleth him brother of our Lord whereas he might as well have called him sonne of Cleophas as the Evangelist had done Here it is plain that James the brother of our Lord and sonne of Cleophas is the Apostle sonne of Alpheus according to S. Chrysostome As for that which followeth that neverthelesse he was not of kin to our Lord according to the flesh but according to the opinion of the world it seemeth to depend upon Hegesippus in Eusebius iii. 11 26. where he maketh Cleophas brother to Joseph supposed father of our Lord. Which is possible to be true that Joseph and Cleophas brothers should take to wife the two Maries sisters or cousins But otherwise there is so much appearance in the Gospel that Mary mother of James and Joses is Mary of Cleophas sister to the blessed Virgin that it must needs be an inconvenience to deny this James to be kin to our Lord by her side As for other relations and conjectures of Church-writers the varietie whereof is endlesse and unreconcilable it is not reason to draw them into consequence to the prejudice of a conjecture which maketh so clear an agreement of this whole difference It was my desire to shew the true meaning of the Apostles words but it is not my purpose to build upon uncertainties Whosoever this James of Jerusalem was we find the Church of Jerusalem under his charge almost assoon as there was a Church there at least if we believe Ignatius Epist ad Trall where he saith S. Stephen was Deacon to this James of Jerusalem which must be betimes after our Lords death And therefore thus we see whom the Bishops of Jerusalem succeed CHAP. III. The Apostles planted mother-churches in mother-cities The Government of them estated upon Presbyteries Saint Paul at the beginning made no Bishops over those Presbyteries The reason Himself had the oversight of the Churches of his planting for the time The like in the Churches of S. Peters charge LEt us now go abroad with the Apostles and see how they followed this pattern in the Churches which they converted to the faith Tertullian l. De praescript c. 20. speaketh thus of them ac providè Ecclesias apud unāquamque civitatem condiderunt This slight circumstance which he but pointeth at that the Apostles founded Churches in Cities is very considerable in our businesse For it is plain they could not bestow their pains on all places reason required they should labour most to plant the faith in the most populous And common sense and the least knowledge of times will serve to shew that from thence it was propagated through the Countreys that lay to those Cities which therefore in time became and were called the Territories Parishes or Dioceses of such or such Churches Now the form of government estated by S. Paul over these Churches is pointed out to us Acts xiv 23. where we reade in the end of their first journey that Paul and Barnabas having ordained them Presbyters in every Church returned to Antiochia But unto Titus the Apostle writeth thus Tit. i. 5. For this cause left I thee in Crete that thou mightest set in order the things that are wanting and constitute Elders in every city as I had appointed thee Elders in every Church in the one place and Elders in every city in the other both to the same effect not meaning one in a place but Presbyteries that is Colledges bodies companies of Presbyters with common advice to order the Churches planted in these Cities Such a Colledge of Presbyters it was that we spoke of in the last chapter instituted by the Apostles in the Church of Jerusalem the pattern whereof S. Paul followeth in the Churches which he converted out of the Gentiles And thus in the Church of Ephesus you shall see S. Paul Acts xx 17. sending for the bench of Elders there to Miletus Thus in the Church of Philippi you shall find that the Apostle directeth his Epistle to the Bishops and Deacons there which must be to the Colledge of Presbyters next above the order of Deacons Thus when the Apostle writeth to the Thessalonians 1. Thess v. 12. And we beseech you brethren to know them which labour among you and are over you in the Lord the multitude whereof he speaketh is to be understood of the like company of Presbyters Thus in Ignatius his epistles you shall find him up and down reckoning next after the Bishops the Presbyteries of all the Churches to which he writeth The like in S. Cyprians epistles for the Presbyteries of Rome and Carthage To spare more words in all Church-writers you shall find continuall remembrance of these Presbyteries whensoever there is speech of Mother-churches in Mother-cities And therefore those we are to understand when we reade that Paul and Barnabas ordained Presbyters in every Church and Titus in every City And such Bodies or Colledges of Presbyters they were to whom the Apostle committed the Churches which he had planted But this being granted the question will be in the next place Where are the Bishops the chief and heads of these Presbyteries For had the Apostle from the beginning of his planting these Churches placed that rank over these Presbyters it is like we should have found some remembrance of it Now these Presbyters are styled by the name of Bishops as hath been observed ever since S. Hierome and which is more to averre the observation for this purpose neither in the relation of his planting and ordering the Churches nor in the style of his Epistles nor in his instructions concerning ministers of these Churches is there any remembrance or respect to be found but of Presbyters and Deacons which in so much eminence of place so much difference of Bishops office if any then had been could scarce have come to passe and maketh me conclude that the Apostle ordained none such from the beginning over the Presbyteries No Bishop the Apostle had yet settled at Ephesus when he used these words to the Presbyters there Acts xx 17. Take heed to your selves and to the whole flock over whom the holy Ghost hath made you EPISCOPOS Bishops or Overseers For as he giveth the name to the Presbyters so he addresseth his instructions to none besides None at Philippi when he directed his Epistle to the Bishops and Deacons there neither the custome of the Church bearing more then one Bishop in one Church at once nor being a thing reasonable to think if any such had been that the Apostle would not have found a room for him in the style of his Epistle None in the Churches within
untill there be reasonable appearance of the effect wrought by it For if in S. Cyprians discipline the people rested so unsatisfied of some whom his gentlenesse had reconciled that they were hardly perswaded to admitte them to communicate as he writeth Epist 55. just cause have good Christians to be scandalized when they see them admitted to communicate of whose offenses they are sure but have no cause to be sure of their amendment CHAP. XII Of Ordinations what is remembred in Scripture The course held in the Primitive Church The Election and constitution of Bishops upon what grounds Presbyters had their part in Ordinations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not Election by holding up hands Ordination of Deacons for common businesse of Churches The interesse of the people is satisfied in the course now practiced What the Primitive form requireth in the Constitution of Bishops AS for the constituting and ordaining of Ministers which is behind of my promise these are the particulars remembred concerning it in Scripture for the most part touched upon occasion heretofore Acts xiii 3. And when they had fasted and prayed and laid their hands on them they sent them away Acts xiv 23. Paul and Barnabas when they had ordained them Elders in every Church and had prayed with fasting they commended them to the Lord on whom they believed and 1. Tim. iv 14. Neglect not the gift that was given thee by prophecy with the imposition of hands of the presbytery which is 2. Tim. i. 6. by imposition of my hands And the charge of the Apostle unto him 1. Tim. v. 22. Lay hands suddenly on no man neither be partaker of other mens sins And the whole instructions of the Apostle to Timothy and Titus by whom he had appointed them to be ordained To which must be added the choice of Matthias and the seven Deacons where is said that they the Congregation put up two Acts i. 23. and the twelve said unto them Acts vi 3. look ye out among you seven men of honest report and verse 5. And they chose Steven and the rest and verse 6. They set them before the Apostles and when they had prayed they layed hands on them Which are alledged by S. Cyprian for the interesse of the people in this businesse Wherein we shall discern the course of proceeding in the Primitive Church by that which is read in an Heathen who being an enemy to all can not be thought partiall to any rank of Christians it is in the life of Alexander Severus where you have related how that excellent young Prince being to promote to the government of Provinces or the like charges was wont to set up the persons names inviting the people to come in against any of them upon any crime whereof they could make evidence upon pain of life if any failed in it And then it follows Dicebátque grave esse cùm id Christiani Judaei facerent in praedicandis Sacerdotibus qui sunt ordinandi non fieri in Provinciarum rectoribus quibus fortunae hominum committerentur capita These words in praedicandis Sacerdotibus qui sunt ordinandi the learned Casaubon understandeth to be meant of that publication of mens merits and qualities which must needs fall out in discussing the competence of persons put up to the approbation of the people to be ordained in any rank of Ministers in the Assemblies of Christians according to the custome then in practice which custome S. Cyprian commendeth upon the pattern of Eleazar made and invested high Priest by Moses in sight of the people whose interesse he specifieth when he saith Ordinationes Sacerdotales sub populi assistentis conscientia fieri ut plebe praesente vel detegantur malorum crimina vel merit abonorum praedicentur ut sit ordinatio justa legitima quae omnium suffragio judicio fuerit comprobata But before mens deserts and qualities could be scanned it behoved that their persons should be nominated in the first place the publication whereof is called in the sixth canon of the Chalced on Councel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is provided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That no man be ordained Presbyter or Deacon or in any rank of the Church at large unlesse he be published to be ordained in some particular Church of a City or village That which is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praedicatio in Latine meaning the Publication of persons names that were put up to be ordained seems to come nearer that which the Historian meaneth when he saith in praedicandis Sacerdotibus because hereupon followed the examination of their competence which S. Cyprian declareth to be the interesse of the people For if we conceive that all men indifferently had the right to nominate we must think a great deal of unsufferable confusion must needs follow at such assemblies And the same S. Cyprian when he writeth to his Clergy Ep. 24. concerning the ordination of Saturus and Optatus in these words Quos jampridem communi consilio Clero proximos feceramus excusing himself to them that he had ordained them alone upon this that they had before promoted them to be next the Clergy by common advise sufficiently sheweth that the course was to advise with the Presbyters and rest of the Clergy about the persons to be propounded to the people We need then no more to shew us the course of that time There was first nomination of the person to the people upon their knowledge and approbation of the persons and agreement there followed imposition of hands wherein consisted the accomplishment of the work from whence the whole was called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ordinatio in Latine compriseth the whole work whereby they are promoted In the Ordination of Bishops there must needs be something particular By the praecedent which S. Hierome hath recorded us in the Church of Alexandria where he said afore that the Presbyters were wont to chuse a Bishop out of their own rank it is plain their stroak was the greatest in nominating the person to be approved by the people and ordained by the Bishops And the Commentaries under Saint Ambrose his name upon Ephes iv 11. tell us that at the first the next of the Presbyters in rank was wont to be assumed and so might it well be practiced in some places untill it was tried that divers times they fell out to be unfit for the place Then saith he immutata est ratio prospiciente consilio ut non or do sed meritum crearet Episcopum multorum Sacerdotum judicio constitutum nè indignus temer è usurparet esset multis scandalum The course was changed upon advise which provided that a Bishop should not be made by rank but by merit to be esteemed by the judgement multorum Sacerdotum signifying by this term as well the Presbyters of the own Church by whom he was desired as the Bishops of other Churches by whom he was ordained For because
but under two or three witnesses Them that sinne rebuke before all that others also may have fear But having hitherto shewed that our Lord in the Gospel hath appointed matters of particular offense to come before the Consistory of Bishop and Presbyters That the Apostles themselves in divers matters belonging to the Government of the Church used their assistance That in the Primitive times of the Church even under the Apostles matters of Censure and Ordination both were wont to passe by the Presbyters but in the Assemblies of Christian people Let me referre this to al indifferent persons to judge whether the same course of proceeding were in likelyhood observed in the censure of Presbyters The Apostles direction regulating what information to admit is directed to Timothie alone for the meaning is not that two or three should be present when it is put in but that it should not be admitted but as the Syriack translateth it upon the mouth that is the word of two or three witnesses But the censure of reproof is prescribed to passe in the congregation when he saith them that sinne that is them that are found in fault rebuke before all that others may have fear no otherwise then the censure of the Apostle did and was prescribed to do 1. Cor. v. 4. 2. Cor. ii 6. and therefore we are to think that the examination of such causes must passe as others of like nature by him with the Presbyters to whom the Apostle had assigned a charge of governing the Church there Acts xx 28 35. So the keyes of the Church given to S. Peter and to the Apostles were neverthelesse intended to be exercised by the Church as hath been said So the charge of excommunicating Hereticks is directed to Titus alone Titus iii. 10. But we have no reason therefore to imagine that Titus is directed to proceed otherwise in it then we know the Church was wont to proceed in Censures of that nature according to that which hath been said And so it is in the case that followeth a little after verse 22. Lay hands suddenly on no man neither be partaker of other mens sinnes where the rule of Ordinations is directed to Timothy alone yet have we no cause to believe that it was practiced by him otherwise then according to the form aforesaid joyning with him the Ptesbyters in imposition of hands as was practiced by the Apostle The eminence of their place is to be acknowledged because the Apostles instructions for managing these matters are directed to them alone But their course of proceeding must be measured by that which we know otherwise CHAP. XIV Retaining the primitive form Bishops cannot be abolished How Aerius is counted an Heretick All displeasure against Bishops occasioned by defect of Presbyteries To what purpose they might be restored THat which hath been said being intended to represent the form delivered in Scripture by the agreement of Historicall truth and primitive practice concerneth no more as every man sees then the government of Mother-churches contained in Mother-cities Because that is all the Scripture hath expressed But what influence and effect this ought to have in the present state of the Church now that Dioceses are divided Churches built and congregations assigned is not for a private person to particularize unlesse he meant to build Churches as some men do Castles in the air Let it be enough to say thus much in generall which every man must think that believeth what hath been said to be true that he that aimeth at the Primitive form and that which cometh nearest the institution of our Lord and his Apostles must not think of destroying Bishops but of restoring their Presbyteries Were it but an humane Ordinance of yesterday established by due course of right let me be bold to say that if Aerius withdraw his submission to it he must come within Epiphanius his list of Hereticks not understanding an Heretick in S. Augustines sense wherein Tertullian in his book de praescript went afore him to be none but he that will not believe some point of doctrine necessary as the means of salvation to be believed but according to the latitude of the word taking all to be Hereticks that make Sects and assemble themselves apart besides the Church of God lawfully settled This sense is used in Can. 6. Conc. 1. Constantinop where they are counted Hereticks that hold the sound faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this latitude it seemeth Epiphanius comprised because he reckoneth the Quartadecimani in the roll of Hereticks These when the position whereupon the separation is grounded is not of weight setting their separation aside to separate them from the invisible Church are since according to the Authors named afore by a proper term called Schismaticks though Hereticks in the proper sense separate no lesse then they do And of this crime my earnest desire is that those which have separated themselves from this Church of England upon this quarrel of government by Bishops or the like unjust or unsufficient causes may stand acquitted though how they will acquit themselves of it I cannot yet perceive But if the rank of Bishops over their Presbyters be not onely a just humane Ordinance but estated in possession of sixteen hundred years without deceit or violence at the beginning let me have leave to think it will be hard to shew a better title of humane right for any estate upon the earth How much more when the possession is avouched to have been delivered from the hands and time of the Apostles must it needs seem strange that the successours of their place should be destroyed by the sons of their faith Be it pardonable for our neighbours and Brethren of the reformed Churches abroad to have overseen the succession of the Apostles because they could not discern it as they found it blended with such abundance of accessories especially in the persons of men that hated to be reformed But among us there hath been time to plead the right to the quick and though not without eagernesse of debate which interesse breedeth yet alwayes with advantage to the true tenure And among the multitude of speech that this time hath bred we have heard little or nothing as yet of new reasons to quell the cause with So that before advancing new plea the old right descending from such hands standeth now in as good terms as ever heretofore As for the point of peace within our selves and correspondence with our neighbours be it considered how large S. Hierom of all Church writers least favourable to the Order as he that found himself pinched with the Bishop of Jerusalem hath been neverthelesse in acknowledging that the peace of particular Churches could not be preserved without it To which we must adde the remembrance of so many happy dayes as this Church since the Reformation hath seen without such ruptures as have fallen out in other parts by the benefit of it among a people alwayes observed to be of all
sate there But when Moses was dead a President was chosen over and beside the seventy whom they called the Nasi to be in his stead from age to age as R. Moses writeth such is the Bishop chief of the Presbyters after an Apostle All the difference is this The Sanedrin is but one as the nation to which God was known was but one whereas the Apostle and his successours remaineth head of so many Presbyteries as his office of preaching the Gospel to all Nations adviseth him to institute as hath been said CHAP. IX Presbyteries composed of no lay persons as the Sanedrin What is brought out of the Scripture to that purpose The labour of Presbyters in the Word and Doctrine Preaching went by Gifts under the Apostles Those Gifts make no different Ministeries Teaching and ruling belong to the same Presbyters No colour for lay Elders in the Primitive Church Preaching how rightly esteemed IT is well enough known how this comparison and the text that occasioneth it is drawn into consequence to prove that Presbyteries were intended to consist part of Elders of the people part of Ministers of the Church as the Sanedrin of some Priests and Levites some of the people And it is as well to be known what a forced presumption it is to require correspondence between the Church and the Synagogue in that point which the difference of a mere Spirituall and Temporall Common-wealth bringeth to passe The Sanedrin consisted of the chief of that people as well as of Priests and Levites because the chief causes of that Common-wealth as well as of Religion passed through their hands The Church is subject to all Common-wealths where it is mainteined in temporall matters In those which concern the soul whom shall we think our Lord leaveth her in charge with but those whom he trusteth with the keyes of his house Who those are we shall see anon In the mean time let this serve their turn that will needs presume that these Presbyteries must consist part of lay-persons as the Sanedrin while we prove that de facto they did consist of none but Ministers of the Church For upon this occasion it will not be amisse here to adde the utmost of the rest whereupon that platform is grounded in Scripture which is in effect no more then that text of the Apostle 1. Tim. v. 17. Let the Elders that rule well be counted worthy of double honour especially those that labour in the word and doctrine carrying at the first sound an appearance of two sorts of Elders some Preachers others nothing but Rulers It is seconded indeed by those passages of the Apostles wherein they reckon the graces for the edification of the Church distributed upon the members of it upon the Ascension of Christ Ephes iv 4. some Apostles some Prophets some Evangelists some Pastours and Doctours or else both for edification and for other necessities Rom. xii 6. Prophecying Ministring Teaching Exhorting Communicating Ruling and 1. Cor. xii 28. Apostles Prophets Teachers Miracles Gifts of Healing Helps in Government Tongues and afore vers 8. those gifts which are called the manifestation of the Spirit given to every man to profit withall because of their use to the edification of the Church of that time are reckoned as followeth the word of Wisdome the word of Knowledge Faith gifts of Healing Miracles Prophecy Discerning of Spirits Tongues Interpretation of Tongues and 1. Pet. iv 11. Speaking and Ministring But that which is gathered hence is but in consequence to the two sorts of Elders supposed out of the Text aforesaid For out of these passages are culled the gifts of Ruling or Helps in Government and Ministring the offices of Pastours of Doctours or Teachers upon presumption of the difference aforesaid to argue That the Ministeries appointed to continue in the Church till our Lords coming to judgement are that of Pastours to preach in the Church that of Rulers or Helps in the government Elders of the people to assist in Ruling and last of all Doctours or Teachers to reade lessons in point of Religion not medling with Government besides Deacons to whom the gift of Ministring belongeth Here it is plain there is work cut out And sure it is a fit place to take into consideration the first part of that Office we pretend to prove common to Bishop and Presbyters consisting in labour in the word and doctrine as it was in the Primitive time and is understood by the Apostle Which withall will make appear upon what sort of persons the Rule of the Church was estated Without doubt when we have named the Preservation of the true faith by preventing the creeping in of heresies and errours the Instruction of those that are converted in the mysteries of the faith Diligence in propagating it by converting more and more we have named a very great work of labour in the word and doctrine and yet specified nothing but that which is conteined in the Presbyters office from the beginning For when the Apostle Acts xx 29. foretelleth to the Presbyters of Ephesus the coming in of grievous wolves that should not spare the flock and the rising up of perverse Teachers it is to the purpose to put them in mind verse 31 to be watchfull of these things as of their own charge vouching withall his own example vers 20. in preaching and teaching them both in publick and house by house admonishing them with teares every man in particular as it followeth vers 31. for them in their place and rank to follow And the rule of the Apostle Gal. vi 6. Let him that is catechized communicate to him that catechizeth in all good things without doubt aimeth at this private way of instruction whereof we speak Be the same said of the other Apostles instructions to his Elders 1. Pet. v. 2. Feed the flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre because it is said the Elders that rule well are counted worthy of double honour that is reward but of a ready mind neither as being Lords of Gods heritage but being ensamples to the flock And again the office of Watching over the flock by which the leaders of the Church are charactered Heb. xiii 17. the parts of a Bishop in the instructions of Timothy and Titus that concern Teaching and Instructing in the faith as by the meaning of the words they may consist so for my part they are undoubtedly taken to consist most an end for the time of the Apostles in that private diligence those abilities that watchfulnesse that Presbyters were to use in guiding and instructing particular persons of Christians which in consequence must be understood of that labour in the word and doctrine specified in the leading Text 1. Tim. v. 17. And the reason shall be because then to the best of my judgement which if it prove otherwise then shall the spirits of the Prophets be subject to the Prophets the work of
others most daring to innovate opinions in matters of religion especially as well as in those that concern other knowledge But he that calleth to remembrance that correspondence which in ancient times was actuated between Churches of severall nations people commercio formatarum as Optatus speaketh by traffique of those letters of correspondence which under set forms were wont to passe between Bishops in the name of their Churches the true form of that unitie which our Lord commended to his Church after it was become Catholick must needs lament to see that most beautifull peace of this Government in ancient time defaced and lost by the fault of them that hate to be reformed in the dissensions of Christendome alledged to destroy it The honour and esteem which the learned of the reformed Churches abroad have professed of the state of our Churches and our charity in excusing the necessities of theirs and acknowledging the efficacy of the Ministery which they use will be sufficient through Gods goodnesse to actuate the correspondence we desire to preserve with them without those innovations which they never required at our hands to such purpose But he that acknowledgeth and is glad to see these heads stand in their right place looking back upon their beginning which was to succeed the Apostles over severall Presbyteries in the place which they held over all for the time must needs misse their relatives the bodies of these Presbyteries in the government of Churches And though that alteration cannot be charged upon any man which is come to passe through time and insensible custome especially seeing it cannot be counted an alteration in this Church of England because we are to think it had prevailed in the Church before this Nation received the Faith yet must it needs be remembred by him that believeth all the evil consequences which this government is charged with whether in opinion or truth to have come from the discharge of Presbyteries from their part of the office One particular no man need to be nice in reckoning to be of that nature though it is not in the power of one man were he as much in love as I am with the primitive form or scarce of one age without a publick act to amend it That is the committing of jurisdiction at large even that which is proper and essentiall to the Church by the power of the keyes which our Lord hath given it as hath been said in effect to Lay persons Which jurisdiction though for the present it passe not upon present advise but upon Laws of the Church for the purpose yet so long as Laws are generall and few Cases particular and numberlesse will alwayes deserve to be exercised with mature and charitable advise of those to whose charge our Lord first committed it if we mean to attain the ends of correction and example Though the profession by which it is ministred deserve to retain the rank it holdeth in regard of those other points of jurisdiction in charitable causes by the favour of Princes and laws of Common-wealths annexed to the Church passing as it doth by the laws whereof they professe knowledge This inconvenience if such it be counted seemeth to proceed from that unsensible change whereof hath been said for had the Presbyteries continued as at the beginning upon the exercise of this Discipline of Penance it is not to be thought that power could have been so lightly alienated as from one wherein a number had their interesse But this and the like consequences seem to have brought this undue opinion upon the Church Government that as Cathedrall Churches long since so now the State of Bishops among indifferent men is counted a matter of indifference which had they continued in the Primitive charge must needs have been counted as counted they ought to be inviolable And therefore though as the case standeth it is neither possible nor desired to call the whole Presbytery of a Diocese to a share in the publick government yet let me have leave to say that the next course to retrive the Primitive form with the wholesome grounds and consequences of it is to reestate these Presbyteries in Cathedrall Churches and perhaps in other populous places seats of jurisdictions where the Diocese is great furnishing them with number of men of abilities and joyning them with and under the Bishops for assistance in all parts of the office hitherto proved common to both It seems the means that hath brought to passe that insensible change whereof we speak was from the beginning no other then this because the form of proceeding in particular Churches was never regulated by Canons of the Church but left to particular custome And therefore it is past my apprehension how more right should be done then distributing the common charge into particular interesse by such rules as may best expresse those generall terms which the purest Primitive times were content with that as without the Bishop nothing to be done so the Bishop to do nothing without advice of his Presbyters The performance of divine service in the Cathedrall common sense finds too slight a work for such persons the cures of all Churches within such populous places if they belonged to their titles would be a work sutable to such prime abilities Then the exercise of the power of the keyes in the discipline of Penance Triall and Approvement of persons presented to Cures or assistance of Cures according to laws excluding all Ordinations without such title Censure of offenses in doctrine or life of persons ordained alwayes under the Bishop and for his assistance are works that require mature advise and passe best in cōmon for satisfaction to the publick matters of religion being by nature more popular then the Common-wealth If this be not enough such may be mēs abilities that all these Presbyteries may become schools of the Prophets and Seminaries of able Preachers through the severall Jurisdictions or Dioceses A thing wished on all hands but not to be expected without means to bring it to passe This hath been alwayes desired at the hands of Cathedrall Churches and some steps of it remain still in some of ours though the staple of this education being long since drained from other places to the two Universities the charge hath been sustained by them alone with unspeakable benefit to the Church as well as to the Common-wealth yet the assistance of these places with them for the service of the Church is not to be counted their prejudice leaving intire unto them the place they possesse of Seminaries of the Common-wealth FINIS