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
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 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
turtle procuring their release at Gods hands And to this purpose was the Imposition of hands so often repeated in Penance because as S. Augustine saith of it in confirmation wherein he followeth Tertullian the one in these words Quid enim est impositio manuum nisi oratio super hominem the other afore him in these Dehinc manus imponitur per benedictionem advocans invitans Spiritum Sanctum That it is but a Ceremony of benediction imploring the overshadowing of the Holy Ghost which it representeth So was it in Penance nothing else but a form of benediction interceding for their reconcilement This may very well be thought to be the intent of the words of our Lord in the Gospel alledged Matth. xviii 19. For having delivered to the Church the power of binding and loosing in the words recited it followeth straight Again I say unto you that if two of you shall agree on earth as touching any thing that they shall ask it shall be done for them of my Father which is in Heaven for where two or three are gathered together in my Name there am I in the midst of them For as in the words next going afore he sheweth how mens sins are bound and loosed to wit by the power which he giveth his Church to that purpose so he may well seem in the next words to point at the course by which this power may become effectuall to the loosing of sinnes to wit the intercession of the Congregation of Gods people At least thus much hath been observed by men of excellent learning that lamenting is a work specified by the Apostle himself in the businesse of reducing offenders by Penance 1. Cor. v. 2. Ye have not lamented to put away such a transgression from you And again 2. Cor. xii 20. I fear that when I come unto you I shall not find you such as I desire and shall bewail many which have sinned already and have not repented of the uncleannesse and fornication and lasciviousnesse that they have committed meaning that he should put them to Penance by consequence This maketh the interesse of the Congregation in the work of Discipline to be considerable but intituleth it not to the keyes of Gods house For to conceive our Lords meaning aright let us take notice that there was among the Jews much use of excommunicating by particular persons as is to be seen in their writings Maimoni in Talmud Torah c. 7. Arba Turim or Shulchan Aruch in Tore Deah Hilcoth Niddui Vcherem and that many times upon causes of their particular interesse For example a Rabbi or Rabbies Mate was able to excommunicate for his credit when he found himself slighted True it is they count it commendable in a Rabbi to passe over all disrespect to himself in private but he that shall do it in publick they bind him to remember it and watch his party like a Serpent till he seek favour and reconcilement Maimoni n. ult And true it is that in some cases they void excommunication that is grounded upon particular interesse and not for the honour of God Jore Deah out of the Hierusalem Talmud and R. Joseph Karo upon it f. 364. And generally he that excommunicateth without cause is to be excommunicated himself it is the last of twenty foure causes for which they excommunicate but what disorders might come upon such practice is easie to imagine And therefore there is great cause to think that our Lords words whereof we speak are aimed on purpose to abrogate this course among his followers though covertly to avoyd offense For two things he prescribeth in opposition to it first to aim at a brothers reformation and nothing else in all the proceeding Matt. xviii 15. If thy brother shall trespasse against thee go and tell him his fault between thee and him alone If he shall heare thee thou hast gained thy brother The second is that they shall proceed no further then contestation in private the rest he prescribeth to be referred in publick to the Church So it followeth But if he will not heare thee then take with thee one or two more that in the mouth of two or three witnesses every word may be established And if he shall neglect to heare them tell it unto the Church Now this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is first used in the Greek of the old Testament to signifie the Congregation of the people of Israel The Jews that have lived since the Prophets have espoused and appropriated this later word the Synagogue to signifie sometimes the whole body of that Nation or rather of that Faith as among the Fathers the Synagogue standeth for the Jews in opposition to the Church of Christians sometimes particular Congregations of it and by consequence the place of their assemblies as in the Gospel He loveth our nation and hath built us a Synagogue And just so in all respects is the word ECCLESIA the Church used in relation to Christians our Lord in the Gospel having begun to appropriate it to the Congregation which he now began to institute Matt. xvi 18. Vpon this rock will I build my Church and in the text in hand Matt. xviii 17. Tell it to the Church So that it must not be denied it is not usuall for the Church which signifieth the whole Congregation of people to signifie the chief part of it But it is as certain on the other side that looking backward to the Synagogue upon which our Lord reflecteth as was said such censures as these are whereof our Lord speaketh proceeding from the public private ones being excluded as hath been said issued all from the Courts of Justice mentioned afore without respect to the Congregation of the people As thus There were among them two degrees of Excommunication and no more the lesse called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Separation the greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Anathema and the effect of them to cut a man off more or lesse from the Congregation of the people as is to be seen in the late most learned work De Jure Nat. Gent. sec disc Ebr. iiii 9. The ordinary sentence of Separation which is that we spake of afore was for thirtie dayes unlesse the Court thought fit to abbridge or inlarge the term for that time no man must come within foure cubits of him that stood excommunicate besides those of his house he must not be reckoned among three which is the number required at Blessing of meat he must not be reckoned among tenne which is the number required to make a Synagogue under that they go not to prayers in the Synagogue And how it is in the power of the Court to aggravate this is to be seen in Shulchan Aruch as afore Num. x. At thirty dayes end they iterated the sentence and stayed thirty dayes more If then he stood out it was in their power to excommunicate him with curses which is that
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