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
and wisdome whom we may appoint over this businesse but had the persons been found not qualified no man will be so grosse as to think the Apostles might not or ought not to controll the choice And though it were granted which with truth cannot be granted that the Presbyters aforesaid were made by Saul and Barnabas upon most voyces of the people yet if we reserve to them the Nomination of the persons the interesse of the people will be lesse rather then more then the people of this Church useth at the present though not in themselves yet in the Patrones of Churches to whom the Church yieldeth it in the name of the people in respect to the merit of those that built or indowed Churches at least if the ancient Canon were in use For though it be a little without the terms of my subject yet let me say this word for the provision of Pastours in rurall Congregations that by the order thus farre specified it must needs come from the mother-Mother-church out of the gremialls of it In the first ages of the Church there is little or no mention but of Presbyteries in grosse for the common service of Mother-churches whereof hitherto we speak Afterwards when the faith was planted and Congregations ordered in the Territories of those Cities or Dioceses of those Churches we find in the 25. Canon of Neocesarea a difference made between the Presbyters of them whereof some are called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these of the Mother-church those of rurall Congregations And by the Canon of Chalcedon mentioned afore forbidding all Ordinations at large but for the service of the city Church or other depending on it it appeareth that by virtue of the Ordination in the Mother Church wherein the people concurred no otherwise then hath been said whether Presbyters or other Ministers were invested in their charge of those Churches Before that time it is to be observed that the Councel of Nice Can. xv forbidding Ministers to passe from Citie to Citie whether Bishops Presbyters or Deacons that is to leave their own mother-Mother-church to serve in another Mother-church proceedeth in these terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemed good to put down the fashion that is come up in some parts besides the Rule Signifying that the Rule of the Church from the beginning was to ordain Ministers in Mother-churches for the service of those Mother-churches But in the xvi Canon next following it is further provided that they shall be constrained to return to their first charges in these terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They must be constrained by all means to return into their own Dioceses For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Canons signifieth the countrey lying to the Citie of the mother-Mother-church which we call the Diocese This Canon speaking of Presbyters and Deacons and not of Bishops besides the voyding of such attempts which is done in the xv Canon afore providing a course to constrain them to return extendeth further then the other did to Presbyters and Deacons in countrey Cures whereas that rested in the mother-Mother-church So the 3. Canon of Antiochia so the xv of the Apostles providing that Ministers should not leave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Dioceses as was said speak plain to let us know how much the Cures of the whole Diocese and the Persons by whom they were exercised were in the disposing of the Mother Church when it appeareth that the Ministers of them could not depart to serve in or under other Churches till they were dismissed their first charge with letters of licence from the Mother-church which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Dimissorias Wherein the condition of the Church is just that of the Greekish Colonies They were wont to have their Priests sent them from the Mother-cities and reserved the first fruits which were the Priests due for an honour to their founders as Thucydides lib. 1. and his Scholiast writeth alledging this for an occasion of that warre because those of Corcyra neglected their Mother-citie of Corinth in that accustomed right So all rurall Congregations being at first nothing but colonies of the Faith planted from Mother-churches founded in Mother-cities from the time of the Apostles it was but reason they should receive their Pastors from the head of the Diocese where the charge of overseeing as well as planting them belonged The right of presenting then yielded by the Church to the people or to the Patrone it concerns not in her regard if it were to Orders as well as to Cures were more then the People should have in chusing out of those which Saul and Barnabas might nominate But he that would have the people both name the persons and chuse out of those themselves named neglecting imposition of hands or injoyning it upon the choice must first put the Epistles to Timothy Titus out of the Bible least at the first insight that appeare to belong to the office of men of their place the account whereof lyeth upon their charge As for the constituting of Bishops fit it is in the first place provision be made for the interesse of the State as well in ordering the choyces as in approving the persons chosen that no man be established prejudiciall to the Common-wealth But yet that course in which the Christian Emperours of ancient times interposed themselves to nominate the persons being acknowledged to be besides the Rule did not destroy it in all but balk it for the time Now if the people from the beginning had a due share of interesse in giving consent to those which were to be ordained their Presbyters much more must we needs think that it was due and of right that the votes of the Presbyters and consent of the people should go before in designing the Persons under whom and with whom they were to guide and be guided in Spirituall matters As for imposition of hands of neighbour Bishops with whom the unitie of the Church was to be preserved by the Ordained it was not then the formalitie of a thing done but the substance of the Act resting upon the account of them that did it by virtue of the Apostles charge And therefore though it is not easie for me to judge how farre it concerneth the Church to retain the Primitive form yet it is easie for indifferent persons to discern how much is required to the retaining of it CHAP. XIII The rule of censuring persons ordained directed to Timothy alone The office exercised according to the other parts of it Something would here be said in the last place of that which dependeth upon these two last particulars of Penance and Ordination that is the censure of offenses whether in doctrine or manners of persons Ordained because the Apostle seemeth to referre this to Timothy that is to the Bishop alone not mentioning any concurrence of his Presbyters in it For so we reade 1. Tim. v. 19 20. Against an Elder receive not an accusation
opportunities concerted by consent among themselves For so we find the chief Apostles Gal. ii 9. dividing their care between the Jews and the Gentiles If it appear then that the Apostles for their time took upon them the oversight of Churches of their own planting if it appear that an Apostle fixed his abode and care both upon some Church in severall though all the world were their Diocese in common well may we proceed upon these terms to make the Apostles Bishops of such and such Churches and Bishops successours of the Apostles though neither for the extent of their charge nor for their abilities to perform it yet because they are trusted with that oversight of one Church which the Apostles for their time afforded to all within their quarters CHAP. II. The Church of Jerusalem under the charge of James and his Presbyters This was James sonne of Alpheus How he was brother of our Lord. Cleophas and Alpheus both one THis is that we must stand upon in the first place to averre the first pattern of the form after which it shall appear that Churches were governed from the beginning by Bishops and their Presbyters It is to be seen in the first Church the Church of Jerusalem Mother of all Churches which we shall find under the charge of James of Jerusalem one of the Apostles and his Presbyters no doubt by consent and appointment of the Apostles providing for the Church there before their departure from it Wherein we shall not need to set up our rest upon the credit of Ignatius or Clemens Alexandrinus though either of them of age sufficient to witnesse as great a matter as this having so many pregnant passages of Scripture to averre it The Apostle relating his going up to Jerusalem to see Peter Gal. i. 18. prosecuteth it thus in the next words But other of the Apostles saw I none but James the brother of the Lord. How cometh he to meet James at Jerusalem when he went to see Peter there more then the rest of the Apostles but because he abode there at his charge And again Galat. ii 9. And when James Peter and John who seemed to be pillars saw the grace of God that was given to me c. we shall not need to think James is put in the first place for nothing when we have so fit a reason to give for it because they were then all at the place of his charge for so you shall find it again in that most considerable action of the Councel at Jerusalem Acts xv 7 13. The decree of the Councel as it is resolved upon S. Peters reasons so is it framed and drawn up in S. James his terms vers 7 13. the one as first of the Apostles the other as having the charge of the Church there which still further appeareth by that which is read Gal. ii 12. that before some came from S. James S. Peter ate with the Gentiles but when they came he withdrew and separated himself fearing those of the circumcision We see S. Peter taketh advise of S. James as likewise afterwards S. Paul at his last coming to Jerusalem Acts xxi 19. went in to James where all the Elders were present to advise with him that had the care of that Church about the great businesse in hand how to behave himself towards those of the circumcision that believed Now of the Colledge of Presbyters at Jerusalem and of their concurrence and assistance with this James in the government of the Church there we have three unreprovable arguments in the Acts of the Apostles The first in disposing the maintenance of the poore whereof we reade Acts xi 30. that the benevolence of the Church of Antiochia was sent to the Elders at Jerusalem by the hands of Saul and Barnabas to be disposed of by them but ministred and laid out by the Deacons as shall be shewed afterwards The second is found in the passage of the Councel at Jerusalem wherein their concurrence appeareth in that which is resolved Acts xv 2. that Paul and Barnabas should go up to Jerusalem to the Apostles and Elders about that question And verse 4. Being come to Jerusalem they are received of the Apostles and Elders Again verse 6. The Apostles and Elders came together to consider of this matter And verse 22. It pleased the Apostles and Elders with the whole Church to send chosen men of their own company to Antioch with Paul and Barnabas And the letter in the next verse runneth in the name of the Apostles and Elders All to argue the concurrence and assistance of the Presbyters with the Apostles which were then present there besides James which had the particular charge The third is that which hath been remembred at S. Pauls last going to Jerusalem where we find the Elders assembled with James as his assistants in advising with S. Paul about the matter on foot for it is plain that the advice whereupon he proceedeth in a matter of that weight is given him by James and the Presbyters both as we reade there verse 20. And they said unto him that is James and the Elders This James of Jerusalem I make no scruple to reckon among the Apostles because S. Paul hath done it afore me For it is plain that he speaketh of no other but the Twelve so called by our Lord from the beginning Luke vi 13. Because of them the question might have been made whether he had received his doctrine from them or not which he there denieth And therefore it is plain this James can be no other then James sonne of Alpheus reckoned in the Gospels among the Twelve James the sonne of Zebedee brother of John being put to death by Herod before Acts xii 2. On the other side when S. Paul calleth him brother of our Lord without doubt he meaneth no other but him that is called in the Gospels James the lesse brother of Joses and sonne of Mary Matth. xxvii 56. Mark xv 43. the same Mary no doubt that is called John xix 25. Mary of Cleophas sister to the blessed Virgin First because these Gospels speak of the same women that stood by our Saviours crosse and again because the brethren of our Lord are reckoned Mark vi 13. James and Joses and Judas and Simon So that all the difference that hath been about the severall Jameses and Maries remembred in the Gospel is extinguished by making Alpheus and Cleophas both one in the language then in use though divers wayes written in the Greek A thing nothing strained For though Cleophas be otherwise written in the Syriack because it is translated out of the Greek yet the Syriack name CHALPAI may be expressed either by Alpheus or Cleophas which is also written Clopas in some copies John xix 25. and in Hegesippus quoted by Eusebius Eccles hist. iii. 23. This I perceive since the writing hereof to be the opinion of Lud. Capellus who hath alledged S. Hierome against Helvidius to strengthen it where he maketh Mary
honour and good Rulers as well in respect of their diligence in the prime point as of their performance in the rest The personall gifts of the Holy Ghost were then distributed on severall persons as the Apostle sheweth that all might be usefull and such indowments in the time of spirituall graces might be imployed to the edification of assemblies as well as the gifts of ruling to assist the Presbyters in their office of Government But he that would take order now that who could pretend a gift in ruling should be helpers in government or in the word of Wisdome and Knowledge should stand up to edifie assemblies might soon find more help in government more words of Wisdome and Knowledge and in time more prophesying then himself would desire Well may we turn the world into confusion if we think to do what then was done but shall never find any Ministeries of place and succession in the Church but Presbyters and Deacons for of the coming-in of Bishops hath been said to the parts of whose office consisting in Ruling Teaching and Ministering all those other gifts of the holy Ghost are to be referred as assistant at that time and from whose office and the ordinary blessing of God upon it the effect of them all is to be expected at this time For let me ask What is become of those Doctours distinguished from Pastours in all succeeding ages Where have those ruling Elders hid themselves that they were never seen since the time of the Apostles Is it possible that the whole Church should conspire to suppresse such an institution of our Lord and his Apostles almost as soon as it was made Or is it imaginable had it not been suppressed that all Ecclesiasticall writers whereof there is such store should conspire so farre to suppresse the remembrance of it that among them all there is not one witnesse produced to depose for them unlesse it be by those that bring the meaning with them which they desire to find in their writings Were we alive in Tertullians time we might go into the assemblies of Christians and see with our eyes what now will not be believed though it be told us in terms plain enough to them that will understand when he saith as afore Praesident probati quique seniores honorem non pretio sed testimonio adepti We might see them sitting in the headroom of the Congregation by themselves apart from the people whereupon they are called by him otherwhiles Ordo and Consessus And were there occasion to see any of them censured to the losse of his office we might see him for his punishment sit and communicate in the rank of the people It hath not been my lot yet to meet with any thing in Ecclesiasticall Writers or out of them to bear an appearance of this difference but onely those words of the commentaries under S. Ambrose his name upon 1. Tim. v. 1. Vnde Synagoga postea Ecclesia Seniores habuit sine quorum consilio nihil agebatur in Ecclesia He speaketh in the time past of that which had been in the Church and was not and without doubt giveth men of excellent abilities men of incomparable merit in the Church occasion to mistake his meaning as if he had spoke of a sort of Presbyters which had been in the Church and now were not whereas they should have taken the whole clause with them when he saith Vnde postea Ecclesia Seniores habuit sine quorum consilio nihil agebatur in Ecclesia and then his meaning had been plain as in truth it is That the Church once had Presbyters that joyned advise with the Bishop in all Church-matters which my desire is to prove was so from the beginning and which he complaineth was now otherwise For so S. Hierome about the same time manifestly declareth that he thought an alteration in this point was come to passe when he saith that at the first Churches were governed by common advise but afterwards all was referred to one hereupon exhorting Bishops to communicate the government of their Churches with their Presbyters as Moses did his with the Sanedrin of Israel And this further appeareth by that which followeth in the said Commentaries Quod quâ negligentiâ obsoleverit nescio nisi fortè Doctorum quorundam desidiâ vel potiùs superbiâ dum soli volunt aliquid videri imputing the change to the negligence of Teachers or to their pride and therefore they are Teachers that were called Elders afore and through their negligence or the Bishops taking all on themselves all came into their hands which perhaps may be referred to that which by and by shall be said that the Bishops afterwards in some parts took the office of preaching in the mother-Mother-Church where they lived in a sort to their peculiar not suffering the Presbyters to preach in their presence Which office of preaching neverthelesse as the matter is now being become the necessary charge of Bishop and Presbyters temporary graces being ceased and Dioceses divided Churches built and means assigned as it is without doubt and alwayes was accounted in regard of personall performance the most excellent work they are able to contribute to the service of God so is it for the use of edification as much to be preferred before other their imployment as Prophesying is by the Apostle preferred before speaking with strange languages Alwayes provided since we must not now presume upon immediate inspirations but expect Gods ordinary blessing upon humane indeavours that men and abilities may be stored for the work before the work be cut out for them so as the honour and reverence thereof may be preserved without offense For as the Apostle saith that if unbelievers should come into the assemblies of Christians and heare them nothing but speak languages which most understood not they would say they were mad So if the enemies of our Profession should heare in our Churches a great deal of tongue but the meaning of the Scripture not in it needs must this bring an evil opinion upon it CHAP. X. Offices of Divine service performed in chief by the Bishop after him by the Presbyters Order of Christian Assemblies appointed by Bishop and Presbyters Maintenance of the Church and poore disposed of likewise VVEll then this particular of labour in the Word and Doctrine is out of doubt common to Bishop and Presbyters both It is that which S. Peter most aimeth at when he exhorteth those whom he calleth his fellow-Elders to the office of feeding the flock It is that which S. Paul for the most part expresseth when he exhorteth the Presbyters of Ephesus to take heed to the flock which they were to feed Acts xx 28. according to his example that ceased not to warn every one night and day with tears verse 31. teaching them both in publick and from house to house as it is afore v. 28. And we shall find this office of teaching and instructing the Church to rest afterwards upon
the Bishop in chief and upon the Presbyters in consequence whether in private upon particular occasions whereof we find much argument of practice in S. Cyprians Epistles or in publick in the assemblies of Christians For thus the matter went afterwards the principall parts and offices of Divine service that is the Sermon and the celebration of the Eucharist were wont to be reserved to the Bishop in honour of his place and the eminence of it unlesse he were absent or it were disposed of otherwise Which I take to be the reason why Justine Martyr in the place alledged afore related that the Sermon was wont to be made and the Eucharist celebrated by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which name compriseth Bishop and Presbyters both as hath been said because the office belonged to the Bishop in the first place to the Presbyters in case of his absence or the like And you shall heare even now Ignatius his argument to perswade the Ephesians not to assemble for the Eucharist but with the Bishop For saith he if the prayers of one or two have that force that Christ is in the midst of them much more the prayers of the Bishop and Church Therefore it was the Bishop whose prayers the Eucharist was celebrated with And in the Life of S. Augustine is related that it was not the custome for Presbyters to preach in the Churches of Africk that is not if the Bishop were present whereupon the Bishop Valerius being a Greek and not so fit to speak to the people in Latine brought that into use there which he had seen practiced in the East and assumed S. Augustine to assist him by preaching in his presence The Commentarie under S. Ambrose his name so often alledged having said upon Ephes iv 11. as we had it afore that at the first all sorts preached in the Church but afterwards it was otherwise settled prosecuteth it with these words Vnde nunc neque Diaconi in populo praedicant And of Baptizing Tertullian l. De Baptist c. 17. Dandi quidem jus habet summus sacerdos id est Episcopus dehinc Presbyteri Diaconi sed non sine autoritate Episcopi propter Ecclesiae honorem quo salvo salvapax est To shew us That all services of the Church even to baptize belonged in chief to the Bishop in respect to his place that for the same reason the Presbyters were silent in their presence and the Deacons not suffered at all to preach at that time Now as the office common to Bishop and Presbyters was and is seen in the services of the Church so was it also seen in appointing the assemblies of the Church for that purpose This we have here to observe out of Ignatius his Epistles in consequence to that which was produced afore out of S. Paul and Clemens concerning the disorders of the assemblies at Corinth that to correct them and to prevent the like the order of the peoples Oblations of the Presbyters celebrating the Eucharist of the Assemblies of the Church for that purpose was regulated by the appointment of the Bishop and Presbyters His words are these Epist ad Smyrn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That without the Bishop neither the people might bring their offerings nor Presbyters consecrate the Eucharist nor both celebrate the feasts of Love used at these assemblies And for the purpose of this particular it is that he is so earnest and frequent throughout his Epistles in exhorting to be subject to the Bishop and Presbyters Epist ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is within the Altar saith he is pure wherefore he obeyeth the Bishop and Presbyters But he that is without is he that doth any thing without the Bishop and Presbyters He that is without the Altar in Ignatius his terms that doth things without the Bishop and Presbyters is meant of those of the people that assembled or those of the Presbyters that celebrated the Eucharist without the Bishop and Presbyters or their appointment which was called erecting Altar against Altar in the Primitive time For so Ignatius again in the Epistle to the Ephesians Let no man mistake saith he if a man be not within the Altar he cometh short of the bread of God For if the prayer of one or two be of such force that Christ standeth in the middest of them how much more shall the prayer wherein the Bishop and Church agreeth that is at the Eucharist which he spoke of when he mentioned the bread of God afore prevail And therefore in the end of that Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obeying the Bishop and Presbyters without distraction of mind breaking one bread which is the medicine of immortalitie A plain case The intent of his exhortations is to perswade them to assemble without schisme because that to assemble and celebrate the Eucharist besides the Bishops appointment was then the due marke of aschismatick And that the Presbyters concurred with him in ordering these matters appeareth by the obedience he requireth to both And so still in Ignatius the Presbyters are assistant to the Bishop in all things And this is the meaning of that vith Canon of the Councel at Gangra whereof the tenour is If any man assemble in private beside the Church and will perform Ecclesiasticall Offices in contempt of the Church no Presbyter being there with assent of the Bishop let him be anathema Providing herein against schisme as the occasion of that Councel evidenceth Wherewith agreeth the xxxii Canon of the Apostles And in the viith and viiith Canon next following of the same Councel there is provision against bringing or receiving oblations otherwise then to the Church beside the Bishops mind or his that is trusted for these things for the benefit of the poore under pain of anathema The heavinesse of the sentence proceeding upon the mark of schisme which the action forbidden importeth though there is in it a respect to the maintenance of the Church and poore arising for that time out of the oblations of Christian people the dispersing whereof was then another particular of the office common to Bishop and Presbyters For as we reade acts xi 29. that the benevolence of the brethren of Antiochia was directed to the Elders at Jerusalem by the hands of Barnabas and Saul though the seven Deacons were made afore to attend upon the poore so are we not to think that their office went so high as to dispose of their maintenance but to execute the disposition of Bishop and Presbyters For when the Church of Antiochia mainteined foure thousand poore as is read in a passage of S. Chrysostome the Church of Rome two thousand and five hundred in Cornelius his time as is to be seen in his words related by Eusebius Eccles hist vi 43. it is not reason to imagine that all this means was put in the power of the Deacons Whose office S. Hierome well expresseth when he calleth them mensarum ac viduarum ministros as those that ministred
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
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
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
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
his purpose because he saith no more but this that the First to Timothy was sent from Macedonia But the Apostle having resolved if it were possible to be at Jerusalem the day of Pentecost Acts xx 16. maketh hast and overtaketh his company at Troas Acts xx 6. And thus we see the reason why there is no respect of Timothy in his instructions to the Elders of Ephesus Acts xx 18. because that then he began to enter upon his charge there and because of the instructions he had received from the Apostle by his first Epistle besides word of mouth So the upshot of all this discourse is thus much That within compasse of the time of this voyage at the beginning whereof the Apostle said in the Spirit that when he had been at Jerusalem he must also see Rome Acts xix 21. at the midst whereof he writeth to the Romanes chap. xv 23. that he had no more place in those parts and at the end whereof he saith to the Elders of Ephesus Acts xx 25. And now behold I know that all you among whom I have gone preaching the kingdome of God shall see my face no more knowing by revelation that he was to serve God no more in those parts appointeth his two Disciples Timothy and Titus to be in his stead over the Churches of Asia and Crete Now that the charge of Timothy and Titus giveth them a power as great as that of Bishops was from the beginning no question is made if they prove not more then so the businesse is clear For true it is something not ordinary in Bishops we must acknowledge in Timothie's person when he is called an Evangelist 2. Tim. iv 5. Do the work of an Evangelist To which we must referre that grace whereof the Apostle speaketh 1. Tim. iv 14. Neglect not the gift that is in thee that was given thee by prophecy with the laying-on of the hands of the Presbytery Whereof again 2 Tim. i. 16. I put thee in mind that thou stirre up the gift that is in thee by the putting-on of my hands And 1. Tim. i. 18. This charge I commit unto thee sonne Timothy according to the prophecies that went afore of thee In this the Disciples case is somewhat like the Apostles as you shall see it anon Acts xiii 2. where the Prophets in the Church of Antiochia having foretold through the holy Ghost what God would do in the planting of his Gospel by his hands and Barnabas and declared his will for setting them apart for that purpose hereupon they receive imposition of hands So likewise we must conceive that these prophecies went afore of Timothy to inform the Church of the will of God concerning him and the work he had appointed him to perform As for the grace he receiveth by imposition of hands what other can any man imagine it to be then that which is designed in the name of an Evangelist which the Apostle meant when he said Ephes iv 11. that our Lord hath given to his Church some Apostles some Prophets some Evangelists Or how can we further distinguish it otherwise from the gifts of Apostles and Prophets then placing it in the extraordinary temporary indowments of the holy Ghost inabling such persons according to the exigence of that time to publish the Gospel and to perswade it which neverthelesse cometh short of the personall qualitie of witnesses of our Lord and his doctrine and of the measure and kind of those graces of miracles languages and the like that make an Apostle But he that would draw this into consequence and argue that Timothy was no Bishop because an Evangelist may with more reason conclude that Philip was no Deacon because he was an Evangelist and contradict the Scripture that saith Acts xxi 8. We entred into the house of Philip the Evangelist which was one of the seven For if an Apostle in that eminence of graces and priviledges neverthelesse abiding upon a certain charge and taking care of it is to be counted Bishop of a particular place as was argued afore much more may an Evangelist for his extraordinary gift be a Bishop for his severall charge which is to say thus much in English That the gift of an Evangelist may fall upon any rank of ordinary Ministers as we see Philip for his place in the Church one of the seven Deacons at Jerusalem Acts vi 5. is neverthelesse an Evangelist for the graces God had bestowed upon him by his means to convert Samaria to the faith Acts viii 15. Nay further if the gift of an Evangelist be competible with a Deacons place it must be granted that Timothy as an Evangelist is no Governour of Churches And whereas it is argued that it was but a Commission for the time which Timothy and Titus are trusted with from the Apostle because it appeareth they were otherwhiles imployed otherwhere by the Apostle 2. Tim. iv 9 10. as any Bishop in case of publick necessities of the Church must be without the Apostle let me be bold to affirm that the rules of continued settled government directed to them by the Apostle to be executed by them in their persons are sufficient evidence that they were appointed by him for perpetuall Governours and not for temporary Commissaries Indeed as there is something more then ordinary in Timothie's person so is there something more then ordinary in Titus his charge in that he was left in Crete to ordain Presbyters in every citie Tit. i. 5. by which as appeareth in the sequele of the Epistle the Churches of those cities were to be governed under Titus as was observed afore The like to be said of Timothy whose instructions qualifying Presbyters and Deacons alone leave him alone superiour to all the Presbyteries he should institute according to his instructions Now if we observed the custome of the Apostles hitherto set forth of instituting Presbyteries in populous cities and observe the custome of the Church after their time wherein a Bishop was alwayes head of one of these Presbyteries Quid est enim Episcopus nisi primus Presbyterorum saith S. Augustine it will not be hard to espy a difference between the place of a Bishop and the extent of their charge For it will not serve the turn to say as some do that Titus was Archbishop of Crete and so intrusted with divers Churches For an Archbishop is a chief among Bishops not a person to govern divers Churches seats of Bishopricks Besides that these degrees among Bishops came in afterwards when the Church became incorporate into the State of the Romane Empire as having the charge of Churches in head-Cities of Provinces or according to the precedence of places wherein the Emperours or chief temporall Powers made their residence But in the mean time let me use Epiphanius his words The Apostles could not settle all things uniformly at once Is it a reasonable thing to argue that because S. Paul taketh no order for the heads of these Presbyteries which were
not yet made therefore he did not intend there should be any such in the Church Rather let me argue that because S. Paul left two of his principall Disciples in two principall places with charge to plant Presbyteries as there was means to propagate Churches therefore he gave a pattern of that which these Disciples and all the Church was to do afterwards in settling the government of those Churches in the Presbyteries of them and in their heads which themselves were for the time And this we shall find was done in good time in the Churches of Timothies charge if we take but a short consideration of the beloved Disciple John the Apostle and Evangelist what we find concerning him in Scriptures or otherwise received and credible in this nature He lived longest of all the Disciples as is said and he will easily shew us Bishops over the Churches of Timothies charge for such without doubt were the seven Churches of Asia unto whom the Apostle sending from our Lord seven Epistles ii and iii. chapt of his Revelation directeth them to the Angels of those Churches a style not competible to a person of common rank and the act of directing Epistles to one in the name and behalf of the whole Church arguing the eminence of the head fit to answer for the body he representeth Herewith agree the words of Clemens Alexandrinus in Eusebius iii. 23. concerning this Apostle that being returned from Patmus to Ephesus he used upon request to go among the neighbour-nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is in some places to constitute Bishops to wit where there were Presbyteries afore that yet had none in some to found whole Churches in others to ordain a Clergie out of such as were signified by the Spirit as we reade of S. Paul and Timotheus For will you have these to be Bishops according to the use of the word in S. Paul where it is all one with Presbyters Sure we must needs think of such as his own writings make Angels of Churches Ignatius that was his Disciple according to some in all his Epistles specifieth and sometimes by name the Bishops of some the same Churches and some of others together with their Presbyteries and in particular Onesimus Timothie's successour at Ephesus Tertullian and Ireneus the most ancient we can alledge have named Polycarpus in particular made Bishop of Smyrna by this Apostle It is not possible to say more in this case So often as we find mention of government in particular Churches in Scripture so often we meet with Presbyteries or the heads of Presbyteries Apostles themselves or deriving their charge from the Apostles Nay it is very much not pretending that Bishops came on otherwise then to be in stead of the Apostles over particular Churches that there is so much to be said for their office out of Scriptures all written during their time CHAP. V. The Presbyterie at Antiochia S. Peter and S. Paul heads of the Church there Likewise of that at Rome The difference about their next Successours Epiphanius his conjecture upon it Another Clemens succeeded S. Peter and Linus S. Paul The succession of the Apostles there is unquestionable THe Church of Antiochia is remembred next to that of Jerusalem in the Acts of the Apostles but of the government thereof we have nothing so distinct or expresse in Scripture Yet this we reade Acts xiii 2. Now there were in the Church at Antiochia certain prophets and teachers And as they ministred unto the Lord and fasted the holy Ghost said Seperate me Barnabas and Saul for the work whereunto I have called them And when they had fasted and prayed and laid their hands on them they sent them away That these Prophets and Teachers were all of them Presbyters of that Church is more then can be affirmed because it is nowhere set down But when we reade that they ministred unto the Lord which must be understood of the service of God in their assemblies especially in celebrating the Eucharist and gave imposition of hands we find among the number of them the works of ordinary Ministers when there was no higher rank then that of Presbyters able to do the like For as concerning the Heads of this Church we must have recourse to Ignatius his Epistle ad Magn. where he useth these words For at Antiochia the Disciples were first called Christians Paul and Peter founding the Church And in the Epistle ad Antioch if it be his as the other unquestionably is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Ye are Pauls and Peters Disciples Remember Euodius that first had the rule of you put into his hands by the Apostles Be he what he will be that writ this let me be bold to say it agreeth marvellous well with what hath been said and with the Scripture In which it is plain there were at the beginning two congregations of Christians at Antiochia one of the Circumcision the other converted from the Gentiles because S. Peter Gal. ii 12. fearing those of the Circumcision withdrew himself and ate no more with the Gentiles In regard of the care of which two congregations performed by S. Peter and S. Paul according to the division agreed upon Gal. ii 9. the words of Ignatius are to be verified where he maketh both Apostles founders of the Church at Antiochia Who finding themselves imployed in other parts of the world took the same course with this Church which S. Paul did with those he commended to Timothy and Titus and put both congregations by that time united and concorporate in one under the charge of Euodius predecessour to Ignatius These two Apostles are usually counted founders of the Church at Rome as well as of that of Antiochia Ireneus iii. 3. Fundantes itaque instituentes beati Apostoli Ecclesiam Lino Episcopatum Ecclesiae administrandae tradiderunt Hujus Lini Paulus in iis quae sunt ad Timotheum Epistolis meminit Succedit autem ei Anacletus Post eum tertio loco ab Apostolis Episcopatum sortitur Clemens Where you see he referreth the foundation of that Church to both the Apostles as doth Dionysius also of Corinth some hundred and twentie years after their death in Eusebius Eccles hist. iii. 26. and others of later stamp sans number Whereupon Epiphanius Haer. 27. reckoning the succession of the Bishops of Rome putteth Peter and Paul in the first place But yet observe further the difference between the words of Ireneus which put Linus after the Apostles and the Latine Church which according to S. Hierome Catal. Script in CLEM. reckoneth Clemens in that place which Tertullian the most ancient of that language lib. De Praescript averreth To which difference we may ascribe the confusion that Baronius hath observed in the Pontificall book under the name of Pope Damasus an ancient piece but pieced indeed out of severall writings and crosse to one another divers times As for the purpose when it
maketh Linus to succeed the Apostles and suffer martyrdome the same year who neverthelesse sitteth twelve years according to Eusebius whereas Cletus next in order unto him beginneth seven years after in time but Clemens third in rank one yeare after Linus suffering in the third year of Trajane long after both their deaths Epiphanius in the place afore-named stumbling as it seemeth at the credit of those that put Clemens first propoundeth this conjecture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words of Clemens quoted by Epiphanins are yet extant in his Epistle to the Church of Corinth published not long since wherein he telleth him that was the occasion of the schisme he writeth against there that a generous man and so forth would say in that case I depart I withdraw let the people of God be in quiet Epiphanius it seemeth meeting them at the second hand alledged for Clemens his advice to some man mentioned in the Epistle as they are indeed conceived neverthelesse they might have reference to his own case advising to withdraw and give way to Linus and Cletus for the quiet of the Church which now by reading the Epistle proveth otherwise Besides he sticketh not to digest the inconvenience of admitting more then one Bishop in the same Church at once For because according to his conjecture Linus and Cletus as well as Clemens that gave way to them must be made Bishops by the Apostles he addeth that Bishops might be made there during the time of the Apostles because they travelled sometimes from Rome S. Paul into Spain as indeed he purposeth Rom. xv 24. S. Peter into Pontus and Bithynia whither he directeth his first Epistle and must not leave the Church unprovided there But if it be worth the while to vent a conjecture that shall avoid this inconvenience and make all good that is reported by these ancient Fathers that matters of circumstance wherein they are at difference destroy not their credit in the main wherein they are at agreement let this be mine That there were at Rome from the beginning as at Antiochia two congregations of Christians one of the Circumcision the other of the Gentiles That S. Peter was head of the one S. Paul of the other according to the division aforesaid That after their death Linus who was Deacon to S. Paul if we believe Ignatius in the Epistle to the Trallians succeeded him over the one Clemens who was Deacon to S. Peter according to the same Authour there succeeded him over the other till both Congregations being concorporate and united in one because governed by Clemens that survived And if any man be so disfavourable as upon these differences of the By to discredit the main let him know that though he allow not the pillars of the Church in their time the credit of discreet men to have reason for what they report yet must he allow Ireneus and Tertullian to be men of common sense when they alledge the succession of Bishops in the Churches of that time wherein that of Rome is alwayes one for an evidence of the faith which had been preserved in them ever since the Apostles the force of the reason lying in that which Calvine hath exceeding well observed That it was a thing known and received at that time that de facto the faith which the Churches professed came by succession from the Apostles from which succession the Hereticks were fain to separate and make Congregations apart wherein to professe the belief which themselves had devised Be all the world judges now whether a man in his right senses would appeal to the succession of Bishops if it had been a thing questionable whether any such were or not The like is to be said of Optatus and S. Augustine when they appeal to the succession of Bishops in the Church of Rome to prove the Donatists schismaticks not communicating with the lawfull successours both of the faith of the Apostles which both sides granted and of their places from which they argue CHAP. VI. Dionysius the Areopagite Bishop of Athens S. Mark of Alexandria No Bishop at Corinth when Clemens writ his Epistle How they were propagated and by what rule THus we are out of the Scripture But because we are not yet out of the time of the Apostles I will name further Dionysius the Areopagite S. Pauls convert Acts xvii 34. because there is so ancient a witnesse to depose for him Dionysius of Corinth some hundred and twenty years after that averring in Eusebius that he was the first Bishop of Athens And so the last I will name shall be the Church of Alexandria and that for S. Hieromes sake and in his words because he it is that is perswaded and perswadeth men to think that the order of Bishops came in by mere custome of the Church to avoid schismes that arise for want of heads In his Epistle to Euagrius thus we reade Nam Alexandriae à Marco Evangelista usque ad Heraclam Dionysium Episcopos Presbyteri semper unum ex se electum in excelsiori gradu collocatum Episcopum nominabant How that can be said to come in by custome for avoyding of schisme which was practiced at Alexandria from Mark the Evangelist let S. Hierome devise it shall serve our turn that so it was there from the Apostles time Otherwise it is reasonable enough to believe that upon such occasions Bishops came in over some Churches in particular the Church of Corinth in which we find a schisme but can find no Bishop at the time of writing Clemens his Epistle some few years after the death of the Apostles Because the reason produced afore to argue that there was no Bishop at Corinth when S. Paul writ his Epistles continueth still in force at the time of writing Clemens his Epistle For p. 52. he is very earnest with them to keep due order and decorum in bringing their Oblations and celebrating the Eucharist For when he nameth there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the one we must understand the species of fruits of the earth and meats which the people offered out of which the Eucharist being celebrated the rest was spent in the Agapa or feast of Love to which the words of the Apostle are to be referred By the other the Eucharist for celebration whereof he is so earnest with them to keep due order in their assemblies alledging that these things which the Lord had commanded to be done these he had not commanded to be done disorderly and at randome but at set times and seasons when and by whom they should be done Where God hath appointed an order when and where and by whom Christians should celebrate their assemblies is not to be found in Scripture further then the Apostles rule 1. Cor. xiv 40. Let all things be done decently and in order It seemeth he argueth from the pattern of the Leviticall Priesthood for so it followeth p. 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To the high Priest saith he are
habuit sine quorum consilio nihil agebatur in Ecclesia This is as much as can be demanded when we heare that nothing was done in the Church to wit by the Bishop without the advice of his Presbyters The same is affirmed by S. Hierome upon Titus i. 5. Antequam Diaboli instinctu studia in religione fierent diceretur in populis Ego sum Pauli ego Apollo ego Cephae communi consilio Ecclesiae gubernabantur In that S. Hierome thinketh there were no Bishops till Churches were forced to that course to avoid schismes it hath been shewed he is not in the right But in that he affirmeth that at first Churches were governed by common advise we may well heare him speak in so good company of witnesses Last of all S. Cyprian having said once for all Epist 6. Quando à primordio Episcopatûs mei nihil statuerim sine consilio vestro Presbyterorum Diaconorum sine consensu plebis meae privatá sententiâ gerere how well he observed it is yet to be seen in the passage of divers businesses related in his Epistles Out of which the like is to be conceived of the Presbyters of Rome by those things that are touched there And this is the true reason why many times especially among the most ancient Church-writers Bishop and Presbyters both are comprised in the same styles and names not because there were then no Bishops as some men imagine but because both States concurred in the same office Clemens in the Epistle aforesaid pag. 54. speaking of the Ministeries instituted by the Apostles saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is They made the first-fruits of believers Overseers and Ministers that is Bishops and Deacons of those that should believe It seemeth indeed that Clemens calleth the Presbyters Bishops because as yet there was no other Bishop there as was proved afore for so the word is used in S. Pauls Epistles and the Acts of the Apostles for the same reasons as hath been said But in Ignatius his Epistle to Hero his Deacon at Antiochia you have these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do nothing without the Bishops that is without the Presbyters who were indeed Bishops in Ignatius his absence when this is pretended to be written And be he who he will be that writ it I believe it will not often be found that Presbyters are called Bishops in any monument of Church-writers after this time unlesse it be in these words of Tertullian De praescript c. 3. Quid ergò si Episcopus si Diaconus si vidua c where putting the Deacon next to the Bishop he seemeth to comprise the Presbyter with him in the same style For afterwards the name of Bishops became appropriate to the heads of Presbyteries as we heard S. Hierome say of the Presbyters at Alexandria that the head whom they chose themselves out of their own number they named BISHOP of Alexandria Otherwise as it is well known that the name of SACERDOS is common to both estates in regard of the offices of Divine service which were performed by both so in regard of the government of the Church common to both are they many times comprised together in the common style of PRESBYTERS the name of their age or ANTISTITES 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PRAEPOSITI and the like the names of their charge For as the Apostle maketh himself an Elder when he writeth to them in this style 1. Pet. i. 5. The Elders I exhort who am also an Elder so is the like to be observed in that well-known passage of Clemens Alexandrinus related by Eusebius Eccles hist iii. 23. concerning the youth which S. John the Apostle commended to the Bishop of a certain place Clemens proceeding in the relation addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Elder saith he taking the youth home to his house c. calling him a Presbyter whom he had named a Bishop but just afore So Tertullian Apologet. c. 39. describing what was wont to be done in the Assemblies of Christians addeth Praesident probati quique Seniores honorem non pretio sed testimonio adepti not meaning to tell us that there was no Bishop to be seen at these meetings for in his book De praescript where he nameth Polycarpus whom we alledged afore cap. 32. Bishop of Smyrna he speaketh as much of Bishops that succeded the Apostles in the rest of the Churches of their planting but comprising both ranks and estates in one name of ELDERS And that upon the reason specified in the Commentaries under S. Ambrose his name upon 1. Tim. iii. 8. where he giveth the reason why the Apostle passeth straight from Bishops to Deacons Because saith he every Bishop is a Presbyter though every Presbyter is not a Bishop who is the chief of Presbyters And the true S. Ambrose Offic. i. 20. Viduarum virginum domos nisi visitandi gratiâ juniores adire non est opus hoc cum Senioribus hoc est cum Episcopo vel si opus est cum Presbyteris With the Elders saith he that is with the Bishop or Presbyters Justine Martyr in his second Apology relating the orders of Christians in their Assemblies having spoken of reading the Scriptures Then saith he the Reader having done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ruler maketh a speech of instruction to the people exhorting them to imitate what was read And again of the Eucharist Then saith he bread and wine is offered to the Ruler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was it the Bishop alone or the Presbyters alone that preached and celebrated the Eucharist Sure both did it and the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was chosen on purpose by Justine to comprise both The same is to be observed in the words of S. Augustine Hom. ult ex quinquaginta cap. 11. Veniat peccator ad Antistites per quos illi in Ecclesia claves ministrantur à Praepositis sacrorum accipiat satisfactionis suae modum ANTISTITES in Ecclesia is not the Bishop alone but the Bishop and the Presbyters Hegesippus in Eusebius Eccles hist iii. 20. relateth how some of our Lords kindred were brought afore Domitian upon suspicion of danger to the State in regard of their title to the Kingdome but dismissed by him upon notice of their profession of life in tilling their grounds with their own hands tried by the hardnesse of them which it had wrought These saith Hegesippus were hereupon chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be leaders of Churches as both Cousins of our Lord and his witnesses comprehending both Bishop and Presbyters in one title As in Ignatius ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put in one word to expresse Bishops and Presbyters both as the circumstance of the place will evidence To this we must adde the words of Ireneus iv 43. Wherefore saith he it behoveth us to obey the Elders that are in the Church which have received according to the Fathers pleasure the certain grace of truth with
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
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
not disposed of their maintenance Though perhaps the advantage of fingring money was it that made them take so much upon them in his time whereof he complaineth Nay it is plain this must rest in the power of Bishop and Presbyters by the portions and divisions thereof wherein each of them had interesse as his maintenance whereof we find remembrance in S. Cyprians Epistles In the last Canon of the Councel of Antiochia is provided that the Bishop shall not alienate the Church-goods which though immovable were given for the same purpose without consent of his Presbyters And in those which are called the Canons of the Apostles which the world knoweth are not theirs but yet do expresse very ancient customes of the Church Can. iii. iv having ordered what sorts of first-fruits should be sent to the Church what home to the Bishop and Presbyters it followeth Now it is manifest that they are to be divided by them among the Deacons and Clergy to the Deacons for the maintenance of the poore to the Clergy for their own Where you see the interesse of the Presbyters in disposing of such oblations CHAP. XI Of the discipline of Penance Those that have the Keyes remit sinnes by prescribing Penance The intercession of the Church Particular persons excommunicated among the Jews Our Lord prohibiteth their course among his Disciples Two degrees of Excommunication as well in the Church as in the Synagogue The Keyes are given to Bishop and Presbyters The interesse of the people and what is required at the hands of the Common-wealth THere remaineth now two particulars of the office common to Bishop and Presbyters wherein the people also claim their interesse the one is the discipline of Penance the other the making of Ministers The due course whereof assigned by our Lord and his Apostles will best be discovered laying together first what we find of them in Scripture and then comparing of it with the proceeding of the Primitive time which we shall perceive the right to go along with The Keyes of the Kingdome of heaven are given by our Lord to the first of his Disciples in those words Matth. xvi 19. And I will give thee the keyes of the Kingdome of Heaven and whatsoever thou bindest on earth shall be bound in Heaven whatsoever thou shalt loose on earth shall be loosed in Heaven If mens minds were not possessed with prejudice it would soon appear to be the same power that is given to all the Apostles John xx 24. Whosesoever sinnes ye remit they are remitted unto them and whosesoever sinnes ye retein they are reteined But Matt. xviii 17 18. to the same purpose though more at large And if he shall neglect to heare them tell it unto the Church But if he neglect to heare the Church let him be unto thee as a heathen man and as a publican Verily I say unto you whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye loose on earth shall be loosed in heaven To this must be added the proceeding of the Apostle in delivering to Satan the incestuous person at Corinth 1. Cor. v. 3 4 5. which he also did to Hymeneus and Alexander 1. Tim. i. 20. Now in the practice of the Primitive Church those that exercised this power were in part Judges Censours you may call them if you please and in part Physicians Both parts comprised in S. Cyprians words Ep. 51. Vbi lapsis nec censura deest quae increpet nec medicina quae sanet Judges they are in shutting Gods house upon offenders and binding their sins upon their consciences And the effect of this censure such supposing the proceeding of it to be due that as the disease of sin is not to be cured without the medicine of repentance no more can this knot wherewith sinnes notorious of themselves or otherwise known are tyed to mens consciences be undone without known repentance For since the worst of the souls sicknesse consisteth in not acknowledging her disease it pleased God to give his Church power and charge to constrain offenders to take their Physick which the grief of bodily diseases is able to do alone Physicians they are then in prescribing the medicine of Repentance and in that respect alone are truly said to remit sinnes God himself saith not to the Soul I absolve thee from thine offenses but upon supposition of the means his own gift of repentance that worketh the cure so farre it is from the power of his creature to pronounce forgivenesse without knowledge of the effect which the medicine of repentance hath wrought But if we say true when a Physician is said to cure a mans disease though all the world know he doth no more but prescribe the medicine or at the most see it applyed with as good right is it to be said that mens sinnes are cured by them that prescribe the course by which they are cured Onely whereas he that is cured of a bodily disease is able to tell himself when he is well he that is once sensible of the maladies of his soul is not easily satisfied when the cure is done It hath therefore pleased the goodnesse of God to provide an office and charge in his Church to assure men of forgivenesse of sinnes upon due knowledge of repentance by taking away that knot wherewith they remained tied upon their consciences Firmilianus Bishop of Caesarea Cappadociae in his Epistle to S. Cyprian the lxxvth in number of his Epistles thus writeth Lapsis quoque fratribus per poenitentiam medela quaeratur Non quasi à nobis remissionem peccatorum consequantur sed ut per nos ad intelligentiam delictorum suorum convertantur Domino pleniùs satisfacere cogantur To this purpose was the time and order and fashion of Penance regulated in the ancient Church that the diseases of the soul might receive every one their competent cure and therefore it is plain that among them it was a favour to be admitted to Penance in opposition to Novatianus Qui nemini dandam poenitentiam putavit saith Saint Ambrose De Poenit. 2. 1. exhorting men to repentance indeed but leaving them for pardon to God who had power to give it as his Disciple Socrates writeth Eccles hist iv 13. That is not imploying the power of the keyes and the benefit of it to the cure of their offenses Whereupon S. Ambrose you see calleth it dare poenitentiam as on the offenders side it was then called petere poenitentiam demanding and granting of Penance For this cause it was that this medicine of repentance was wont to be joyned with the prayers of the Congregation but in the chief place of the Bishop and Presbyters which if repentance be Physick is correspondent to that which is given to make Physick work And this is called in Tertullian Presbyteris advolvi Caris Dei adgeniculari Omnibus fratribus legationes deprecationis suae injungere and in S. Augustine Gemitus columbae the Mourning of the
which is called Anathema With these the proceedings of the Christian Church keep some correspondence according to Scripture For when our Lord saith If he heare not the Church let him be unto thee as a Heathen man and as a Publicane he intimateth withall a course the Church had to take for his correction and amendment that should give car to it Which as it might perhaps end in a verball admonition of the Church and reall amendment of the party yet those that were under the discipline of Penance we know were in a sort excommunicate because they were not admitted to the Communion of the Eucharist besides that as those which were separated among the Jews they put upon them the state and fashion and habit of mourners And I shewed afore what we find in Scripture to argue this course directed by our Lord and practiced by the Apostle But here was a difference that in that state we find not that a man was cut off from the conversation of Christians those which were admitted to Penance being alwaies accounted in the way of salvation supposing the performance of their injoyned Penance That was the effect of that grievous censure whereof our Lord speaketh Let him be unto thee as a Heathen man and as a Publicane Not because he meaneth to forbid Christians to converse with Heathen men and Publicanes who being to be converted from among them must needs be compassed with them on every side And therefore that case the Apostle hath resolved 1. Cor. v. 9 10. where he informeth them that whereas he had written to them not to converse with fornicatours his meaning was not to forbid them to converse with the fornicatours of this world that is Gentiles or with the covetous or extortioners or with idolaters for then must ye go out of the world and as it followeth vers 12. For what have I to do to judge those that are without do not ye judge those that are within But our Lords meaning is that Christians should shew that respect to a brother that should be refractary to the Church as the Jews did then to Gentiles and Publicanes which the Apostle secondeth there vers 11. Now I write to you not to converse if any man that is called a brother be a fornicatour or covetous or an idolater or a railer or a drunkard or an extortioner with such a one no not to eat which is to avoid them as the Jews did him that stood separate And the sentence whereupon this is to be practiced is intimated in the next verse For what have I to do to judge those that are without Do not ye judge those that are within And this censure it seemeth the Apostle presupposeth when he writeth to Titus iii. 11. A man that is an Heretick after the first and second admonition reject For his meaning is not to instruct Titus alone what he in his person should do but in the person of Titus to instruct all the Church to reject and avoid refractary Hereticks and therefore in the consequence of avoyding them it seemeth he intimateth the censure whereupon they are to be avoyded The same censure against the incestuous person at Corinth he intimateth by the same consequence when he saith 1. Cor. v. 13. Therefore put away from you that wicked person which he calleth giving over to Satan in the same case vers 5. afore and in the case of Hymeneus and Alexander 1. Tim. i. 20. and which he signifieth 1. Cor. xvi 22. If any man love not the Lord Jesus let him be anathema Maranatha where anathema is the term that cometh from the Synagogue and so doth the other as some men think So that this censure cutteth men off from the conversation of Christians which forfeit the priviledges to which they pretend and so delivers them to Satan by consequence as those that lodged without the camp of Israel were in danger to be lickt up by the Amalekite Which course neverthelesse as it was preservative in regard of some members that they might not be tainted as the Apostle signifieth when he saith 1. Cor. v. 6. Know ye not that a little leaven leaveneth the whole lump So was it medicinall in respect of the sick shame and grief being a good way to the cure which the Apostle seemeth to respect when he directeth 1. Cor. v. 6. to deliver him to Satan for the destruction of the flesh that the spirit might be safe in the day of the Lord Jesus and 1. Tim. i. 20. whom I have delivered to Satan that they may learn not to blaspheme This is the correspondence between the proceeding of the Church and Synagogue And therefore as looking backward to the Synagogue whereupon our Lord reflecteth when he saith Dic Ecclesiae we see to whom they had recourse so shall we see looking forwards upon the Church which our Lord pointeth towards in the same words to whom he directeth his followers to have recourse The Keyes of Gods house are given in the Gospel to S. Peter with the effect of binding and loosing and the same power to all the Apostles in equivalent terms of reteining and remitting sinnes For if there were advantage it were an inconvenience that in the third place the power of binding and loosing should be given to the Church which is pretended given to S. Peter for a priviledge beyond the Apostles Well then might S. Cyprian argue Epist 27. that because our Lord promised to S. Peter the keyes of his Church therefore the acts of government of it were to passe through the Bishops hands and without him Apostates could not be reconciled And it is the same which S. Augustine affirmeth so oft as he teacheth which many times he doth that S. Peter in receiving the Keyes represented the Church as Ep. 79. Si hoc in Ecclesiâ fit he speaketh of binding and loosing Petrus quando claves accepit Ecclesiam sanctam significavit For what was promised to S. Peter was given the rest of the Apostles but was to rest in the Church to which it is also given in the same terms as S. Cyprian is willing to acknowledge so oft as he calleth the Presbyters his Colleagues and professeth to do nothing without their advise So that it is not possible to give a more impartiall meaning to the words of our Lord in the Gospel then the practice of those times hath expressed when that power was exercised in common by the Bishop and his Presbyters This it is Tertullian hath shewed us Apolog. c. 39. alledged afore where having commended the gravitie and integritie of Ecclesiasticall censures to shew by whom they were done he addeth as afore Praesident probati quique seniores honorem non pretio sed testimonio adepti And S. Augustines words are plain which we had afore Veniat peccator ad Antistites per quos ipsi in Ecclesia claves ministrantur à praepositis sacrorum accipiat satisfactionis suae modum And in S. Cyprian there is so much mention
of reconcilement by imposition of hands of the Bishop and Clergy that I will say no more of it because this point of all the rest hath continued a chief imployment of Presbyters in the corrupt and pernicious opinions and customes of the Church of Rome Let not any man think now that the Apostle communicateth this power with the Congregation of the Church of Corinth when he writeth to them 1. Cor. v. 4 5. being assembled with his Spirit to deliver the incestuous person to Satan For it is plain that the sentence is given by the Apostle vers 3. where he writeth For I verily as absent in body but present in spirit have judged already as though I were present concerning him that hath so done this deed And to cause this proceeding to be the better digested he hath vouched his power in the end of the chapter afore verse 18. Now some are puffed up as though I would not come unto you but I will come unto you shortly if the Lord will and will know not the speech of them that are puffed up but the power What will you shall I come unto you with a rod or with the spirit of meeknesse Which power otherwhiles he setteth before them in case of their disobedience And therefore it must be acknowledged that he writeth to them to see his sentence published ratified and executed which the Presbyters there had either neglected to do as was touched afore or perhaps were not able to bring the people under the discipline of Christs Kingdome which must needs oblige the Apostle to interpose And therefore the Italian glosse of Diodati which maketh the Apostle in this place speak of assembling the Pastours and Guides of the Church as in Matth. xviii 17. though in effect true because for certain what is to be acted by the Congregation therein the Presbyters are to do their part by the meaning of the Apostle yet must leave us room to think that the words are to be understood of the publick assemblies of the Church there for Divine service seeing we find in Tertullian the place afore quoted that these censures were exercised at and in the assemblies of the Christian people Ibidem etiam exhortationes castigationes censur a divina saith he speaking of their Assemblies And S. Cyprian in the great case of those that fell away in persecution writeth to the Presbyters that he doth not think to do any thing in it without their counsel the consent of the people And this without doubt is the reason why the Apostle writeth in these terms 1. Cor. v. 12. For what have I to do to judge those that are without do not ye judge those that are within speaking to the Church in generall though the sentence passed as hath been said by Bishop and Presbyters because matters were censured in the Congregation and executed by the people And thus the practice of that time giveth a reason without straining why our Lord seemeth to refer these matters to the Congregation when he saith Tell it to the Church because they passed at their assemblies though under censure of Bishop and Presbyters And great reason there is why this regard should be had by the Apostle and by the Church afterwards to the people because the Church being a mere spirituall Commonwealth and not indued with temporall strength so much as to execute those sentences which the power of the keyes given by Christ obligeth it to inflict alwayes setting aside that power of working miracles which was in the Apostle upon which some think he reflecteth in some passages of those Epistles requisite it was then the Congregation should be satisfied of the course of those proceedings which must come into execution and effect by their voluntary submission to the will of God and the office of his Ministers And as the matter is now that things of this nature proceed not upon mens private consciences and judgements in particulars but upon generall rules of common right requisite it is that the Cōmon-wealth have satisfaction of those laws according to which the Church now must proceed in their censures it being acknowledged that they cannot proceed with effect but by virtue of those laws that are put in force by the secular arm But as it is now no longer time to leave matters to the Conscience of mens places which may be regulated by laws which experience maketh commendable so is it no longer time to expect at the peoples hands voluntary submission to the discipline of the Church further then it is inabled by laws of the kingdome to exercise it And therefore it is much to be wished that the laws by which the Ministers of the Church are inabled directed constrained to exercise this prime part of their office may prove so sufficient and that the power of the keyes given it by our Lord in the Gospel may be so strengthened by the secular arm and rules put in force by it that it may be able to reduce all hainous and notorious offenses under the discipline of Penance and to cut them off from the Church that refuse it Is it to be believed that our Lords intent was in settling such a power as this is that it should take hold of sinnes of incontinence or the like letting all others of as deep a stain and as well known escape uncensured Or could any man devise a more puissant means to discountenance malefactours in a Christian Common-wealth then that which our Lord hath appointed by making them know that when they have satisfied the laws of the kingdome with losse of goods or fame or have escaped with life by the gentlenesse of them the fact being proved neverthelesse they can not communicate with the people of God till the Church be satisfied of their correction and amendment Nay shall we imagine that the institution of our Lord Christ is satisfied and in force in a Christian Common-wealth so long as the case of particular offenses upon occasion whereof it is settled by him in the Gospel is scarce understood among us because it is so farre from common practice by the law of the kingdome whereas it might easily appear what an excellent and charitable course our Saviour hath chalked out to us if a good Christian heart desirous rather of his brothers amendment then of his own satisfaction and able to make an appearance of such an offense as our Lord intended by witnesses the Church inabled by rules of law established by the secular arm should call the person offending to the acknowledgement of wrong on his side cutting him off in case he refused amendment Thus much for certain if the zeal of well-affected Christians towards the state of this Church did not mistake the true mark the discipline of Penance must needs be thought one of the first points to be reformed in it And then the rest of that satisfaction which the people can demand of the Church will consist in not releasing the correction inflicted
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
according to that which we conceived afore from the beginning Bishops were propagated through all Churches by no other means but by the assistance of neighbour Churches that had Bishops afore hereupon it proceeded to be a custome in the Church that a Bishop was not made without approbation and consent of the neighbour Bishops from whom he was to recieve imposition of hands and with whom he was to preserve the unity of the Church which at that time was actuated by no means but by the correspondence of Bishops in the name of their Churches This is the ground of the custome that under three Bishops it was not usuall to ordain one Novatianus was ordained by no lesse at Rome in the way of Schisme against Cornelius who was ordained by sixteen as we reade in S. Cyprian But when the proceeding of this businesse came to be regulated by the Canons of Nice and Antiochia the Church by that time being incorporate in the state of the Romane Empire then was it thought fit that a Bishop should be made by all the Bishops of the Province the Metropolitane that is the Bishop of the head City in chief without whom nothing to be done so that if some few agreed not the businesse neverthelesse to proceed and be executed by three at the least The intent was indeed so farre as opportunity should serve that these Acts should be done at the Provinciall Synods of Bishops to be held twice a year by the fifth Canon of Nice as may be observed among others in that which Saint Augustine mentioneth contra Cresc iii. 26. de vestris majoribus exstat secundi Tigisitani concilium cum paucissimis quidem factum apud Cirtam post persecutionem codicum tradendorum ut ibi in locum defuncti ordinaretur Episcopus If no such fell out it was provided that three might do it the rest consenting under their hands Can. 19. Conc. Antioch Thus without consent of the Bishops all proceedings of Clergy and people were quite disabled and becalmed if any faction any sinister practice appeared in them and all this upon the charge of the Apostle to Timothy Lay hands suddenly on no man neither be partaker of other mens sinnes And by virtue of their Ordination a Bishop was established and invested so that a Bishop with Jurisdiction before Ordination was an estate not yet come into the world so long as the primitive custome and rule of the Church was in force which it seemeth succeeding custome hath brought to passe since Now of all parts of the office common to Bishop and Presbyters this of Ordination is that which the Bishop first began to exercise alone so that with S. Chrysostome and S. Hierome it is taken in a manner for granted that it was to be done by him alone The one Hom. 11. in 1. ad Tim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onely in Ordination the Bishops go beyond the Presbyters that is it alone which they seem to have more than these The other Ep. ad Euagr. Quid enim facit Episcopus except â ordinatione quod Presbyter non facit excepting Ordination which a Bishop doth a Presbyter as he granteth doth not In which neverthelesse setting aside the stroke the Presbyters had in making their Bishops if we take not our marks amisse we shall find argument enough at least at the beginning for the concurrence of Presbyters with him in making of Presbyters and other inferiour Orders In the first place those generall passages of the Fathers wherein is witnessed that the Presbytery was a Bench assistant to the Bishop without advice whereof nothing of moment was done must needs be drawn into consequence to argue that it had effect in a particular of this weight Then the Ordination of Timothy by imposition of hands of the Presbytery will prove no lesse within compasse of the Scripture Indeed it is well known that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ecclesiasticall writers signifieth divers times the office and rank of Presbyters which signification divers here embrace expounding imposition of hands of the Presbytery to mean that by which the rank of Presbyter was conferred But the Apostles words running as they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblige a man to ask when he is come as farre as the imposition of the hands of whom or whose hands they were he speaketh of which the next words satisfie had it been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense might better have been diverted but running as it doth with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with imposition of THE hands it remaineth that it be specified in the next words whose hands were imposed as in the other place 2. Tim. i. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with imposition of my hands Thus this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospel Luke xxii 66. And in Ignatius his Epistles signifieth the Colledge of Presbyters which hath the nature and respect of a person in Law and therefore is read in the singular for the whole Bench and being assembled and set is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places and in Cornelius of Rome his Epistle to S. Cyprian where he saith placuit contrahere Presbyterium But to put the signification of the word out of doubt by the circumstance of the sense call to mind the Prophesies that went before concerning Timothy and compare his case with the Apostles and the prophesies that went before of him in like case and the imposition of hands which thereupon both recieved and sure it will prove an unreproveable ground to conclude that what is expressed in the Apostle is to be understood of the Disciple that these prophesies coming from the Ministers of the Church concerning the purpose to which God hath ordained them in his service occasioned that which they did about both in giving them imposition of hands and that as S. Paul received imposition of hands from the Presbyters of Antiochia so did Timothy from S. Paul and the Presbyters of that Church which he speaks of but names not Neither are the arguments of this interesse quite worn out of the practice of the Church either in the point of nominating the persons or that of imposing hands For when S. Cyprian expresseth himself so oft in this particular that it was not his purpose to do any thing without advice of his Presbyters and consent of his people it is not his meaning that the Clergy should bear no other part in this work then did the multitude but as they were distinct bodies so according to his own words to expect advice from them as concerning the persons to be promoted but consent from the people if there were no fault to be found of moment with the persons designed And in these terms the matter stands in the 22. Canon of of that which is called the fourth councel of Carthage where is provided Vt Episcopus sine consilio Clericorum suorum Clericos non ordinet it à ut civium assensum testimonium
question the true reading for it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And where he saith afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is agreeable to the charitablenesse of those times to think that neighbour Churches sent some their Bishops some their Presbyters or Deacons to comfort to advise to congratulate with his Church of Antiochia in their Bishops absence and reasonable it is that he should desire those of Smyrna and Philadelphia should ordain a Deacon for that purpose but that they should make a Bishop for it as now we reade it is without the compasse of common sense to imagine Be it then resolved that it is no other then a Deacon which Ignatius desires these of Smyrna as well as those of Philadelphia to Ordain to carry this message And let me have leave to conjecture that those whom the Apostle in the place alledged 2. Cor. viii 23. calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 messengers of the Churches were by their rank in the Church no other then Deacons Which is by like reason to be said of Epaphroditus whom S. Paul Phil. ii 25. calleth the Apostle of the Philippians and Minister of his necessities and perhaps of Andronicus Junias reading it for the name of a man and not of a woman Rom. xvi 7. where they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noted among the Apostles For the name Apostle is relative to him by whom he is sent the Apostles of Christ are Christs messengers the Apostles of Churches are the messengers which they send on common businesse Now ye shall often find in the practice of the ancient Church that Deacons were sent to forrein Churches about the businesse of their own And this practice beareth correspondence with the Synagogue for those that are called among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom Epiphanius speaketh in these terms describing their office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are by interpretation Deacons or Ministers are by another name called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is verbatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 messengers of the Synagogue because it is like theywere wont to be imployed about businesse of the Synagogue And therefore if the person of whom S. Paul speaketh be no other then S. Luke the Evangelist as many think and the subscription of that Epistle beareth when he sets him forth thus 2. Cor. viii 8 18 19. Now we have sent with him our brother whose praise is in the Gospel or in preaching the Gospel through all the Churches and not that alone but was ordained by the Churches to travel with us with this grace which is ministred by us I shall not stick to think of him as of Philip the Deacon and Evangelist that for his rank he was ordained a Deacon by consent of many Churches in some of them to dispense the almes they sent with S. Paul to Hierusalem though for his personall grace he was an Evangelist Nay if the question be asked to what rank Timothy was ordained by that imposition of hands of the Presbytery mentioned by the Apostle my answer must be seeing Presbyters are for the oversight of their Churches and Bishop he was none till he undertook his charge at Ephesus that he was ordained Deacon by that Church to give attendance on S. Paul in his travels for which purpose his personall grace of Evangelist was very opportune for thus much Ignatius hath said writing to the Deacons at Trallis That the Deacons were such as ministred a pure and blamelesse ministery as holy Stephen to blessed James and Timothy and Linus to Paul and Anacletus Clemens to Peter Now as for Zonaras that had a mind to shew his reading in Demosthenes or the like Greek Authours and improve it by expounding the Canons according to it it is but sending him to Balsamon for his answer who writing upon the same Canon hath met with this impertinence of his with an unavoydable reason to convince his mistake which is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Canons cannot mean Election by most voyces because the choyce of a Bishop is done by all the Bishops of the Province according to the Canons of Nice and Antiochia alledged afore whereas the Ordination which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is performed by two or three by the tenour of that Canon of the Apostles And therefore Justellus by the way did not right to alledge Balsamon for one that seconds Zonaras in this conceit wherein it is plain he hath laid him upon his back To which let me adde this The v. Canon of Laodicea provideth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Elections saith Zonaras for this Canon he alledgeth for his purpose because at Elections scandals were ript up and mens faults examined And so say all those that allow the people interesse of approving or excepting against those that stood to be ordained but he that looketh as farre as the xiii Canon of that Councel will never allow the people right of Electing by most voyces according to that Councel which provideth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the choice of such as are to be placed in the rank of Presbyters must not be yielded to the people Now it is well enough known that many times at these assemblies for making of Ministers the votes of the people desiring such or such persons for Bishops or Presbyters or others prevented the order in practice nominating such before hand as they desired to have made as it is to be seen in the eminent examples of S. Augustine among Presbyters and S. Ambrose among Bishops Neither was it an inconvenience that those which ordained should balk the accustomed course to give satisfaction to the peoples desire when there was appearāce that it was bred upon a due opinion of merit in the person recommended And the case is in a manner the same when the best Christian Emperours did oftentimes of themselves nominate to the Bishopricks of the chief seats of the Empire where the State was most interessed in the condition of the person to be ordained For in this they proceeded as those in whom rested all the right of the people in that Common-wealth The Bishops proceeding to do their office upon due knowledge and approbation of the person without examining the course and proceeding as not so near concerning their charge And thus it is plain that the Apostles did not leave the choice of Matthias or the seven Deacons at large to the people but qualifying the persons by their directions in whom those qualities were found resting indifferent themselves they referred to the knowledge of the people For so we reade of Matthias Acts i. 21. Of these men that have companied with us ever since the Lord Jesus went in and out among us must one be chosen to be a witnesse of his resurrection with us And of the seven Deacons Acts vi 3. Wherefore Brethren look you out among you seven men of honest report full of the holy Ghost