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
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
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