discipline of the Church were exercised upon them they should not communicate with the people of God till the Church were satisfied of their correction and amendment This also would give satisfaction to the tender consciences of those good Christians who like to those in St. Cpyrians time are scandalized when they see them admitted to the Communion who live without any the least amendment in a constant practice and profession of sinne There being then so much good Cypr. Ep. 551. and the prevention of so much ill contained in the Discipline of penance let it be the hearty desire of all knowing and well-affected Christians towards the State and Church that the Discipline commended to us by our Saviour and practised by the Apostles may be with all care and speed reformed and brought againe into use SECT IX HAving thus unfolded the nature of that power wherewith Christ invested his Apostles and from them derived it to his Church and that is the power of the Keyes whereof there be two appendixes Excommunication and the Discipline of Penance Mr. Th. proceeds to the discovery of the other part of the Churches Office and that is the constituting and ordaining of Ministers of which there be some vestigia or footsteps left for our imitation in the holy Scriptures as when they had fasted and prayed and laid their hands on them they sent them away Act. 13.3 Act. 14.23 1 Tim. 4.14 Neglect not the gift that was given thee by Prophecie with the imposition of the hands of the Presbyterie which words are expounded 2 Tim. 1.6 by imposition of my hands so likewise 1 Tim. 5.22 To which we may adde the choice of Matthias Act. 1.23 and that passage in the choice of the seven Deacons Act. 6.3 Looke ye out among you seven men of honest report and verse 5. and 6. They chose Steven and the rest and set them before the Apostles and when they had prayed they laid their hands upon them Which place is alledged by St. Cyprian to prove that the people have an interesse and ought to have a share in the ordination of Ministers And that this was the custome and practice of the Primitive Church to publish the names of those persons who were to be ordained that so the people discussing their lives and manners might by their approbation ratifie the ordination of such whom they knew to be men well gifted and of an holy conversation This appeares by a remarkable passage in the life of Alexander Severus by an excellent saying of St. Cyprian to this purpose Ordinationes Sacerdotum sub populi assistentis conscientia fieci Cypr. and by the 6. Canon of the Councell of Chalcedon By all which it is evident that the people did not nominate but onely approve by their common suffrage and consent the persons who were to be ordained And that the Bishop did advise with his Presbyters about the nomination of those who were to be ordained Deacons or Ministers this is cleare by those words of St. Cyprian Ep. 54. where he excuseth himselfe to his Clergy that he had ordained Saturus and Optatus alone without their consent and approbation By this we may collect what was practised in that age of the Church First there was a nomination or publication of the persons names to the people Secondly upon their knowledge and approbation of the persons to be ordained there followed imposition of hands wherein consisted the accomplishment of the whole work which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek Concerning the Ordination of Bishops onely this may be averred out of Saint Hierome who hath recorded that in the Church of Alexandria the Presbyters were wont to choose a Bishop out of their owne Classis or rank yet we must not deny that the first constitution of a Bishop there who was Hanania was made by Marke the Euangelist as we may see in Eutichius lately set forth by Mr. Selden And it is evident out of many other Authors that they nominated the person to be approved of by the people and to be ordained by the neighbour Bishops This too is maintained by Saint Ambrose in his Comment upon Ephes 4.2 Where wee must understand by those words Multorum Sacerdotum judicium Non ordo sed meritum creabat Episcopum multorum Sacerdotum judicio constitutum c. Vi. Can. 19. Concil Antioc as well the judgement of the Presbyters by whom the Bishop was elected as of the Bishops of other Churches by whom he was ordained and with whom he was to preserve the unity of the Church And unlesse three Bishops at the least were present it was not usuall to ordaine one Thus without consent of the Bishops all proceedings of the Clergy and people were quite disabled and to no purpose in the Primitive times And although the Bishops in some Churches usurped the power of Ordination of Ministers without the consent of their Presbyters Vi. Chrys Hom. 2. in 1 Tim. It. Hieron in Ep. ad Euagr. however it is manifest by the joynt consent of the Fathers who witnesse that the Presbytery was a Bench assistant to the Bishop without advice whereof nothing of moment was done or acted by the practice of the Apostles that the Presbyters ought to have a share with the Bishop in the imposition of hands 1 Tim. 4.14 2 Tim. 16. Timothy received imposition of hands from Saint Paul and the Presbyters of Autiochia This last Thesis may be confirmed by the authority of Saint Cyprian who oft expresses himselfe in this particular That he would never ordaine any without the advice of his Presbyters and consent of the people which advice implyes that they concurred with him in the Ordination of Ministers And as for imposition of hands that the Presbyters also conjoyned with the Bishops in this it is evident by the 22. Episcopus sine Concilio Clericorum suorum Clericos non ordinet ita ut civium assensum testimonium quaerat Canon of the fourth Councell of Carthage and by the aforesaid Epistle of Firmilianus Bishop of Cesarea Cappadocia as also by Ignatius his Epistle to Hero By all these authorities it evidently appeares that the Presbyters concurred with the Bishops in the act of Ordination assisting them by their prayers gracing them by their presence and countenancing their act by a joint consent in their Suffrages The like is affirmed in the fourth Councell of Carthage c. 3. where it is provided and appointed that when the Bishop giveth imposition of hands the Presbyters also shall impose theirs by his which they did to argue their consent to what was done by the Bishop In which act the people had no share And this joynt act of the Bishop and Presbyters in laying their hands upon the heads of the Ministers signified the overshadowing of the Holy Ghost which they then prayed might light upon them who are to be ordained As for the constituting and ordaining of Bishops the advice of
Mr. Th. is most observable and waighty He advises in the first place that with all circumspection and providence great care be used in ordering the choice of them His meaning is that if the people in the primitive Church had an interesse or share in giving consent to those who were to be ordained Presbyters much more must we think it very just and fit that the votes of the Presbyters and consent of the people should now precede and concur in the designing of such persons under whom and with whom they are to guide and be guided in spirituall affaires such persons are Bishops who should be men most holy in their life and most eminent for learning Most happy would this Nation be if all our Prelates were such and if that prescribed method were duly observed in the choice such would there alwayes or for the most part be who should fit at the Helme of this poore distracted Church now like to that Ship in which Peter was tossed and ready to sink for want of good Pilots SECT X. LAst of all because this Apostolicall government by Bishops and Presbyters is chiefly exercised in Ordination Penance a question may arise Whether it belongs to the Bishop alone without his Presbyters to censure the offences whether in doctrine or manners of those persons who have received holy orders Mr. Th. clearing first that place in 1 Tim. 5.19 20. answers the question Against an Elder receive not an accusation but under 2. or 3. witnesses c. That without all doubt it was the practice of the primitive times for the Bishop with his Presbyters to take the examination of offending Ministers whom being convicted of their offence by the mouth i. e. the asseveration of 2. or 3. witnesses he in the presence of his Presbyters did rebuke before all in the sight and hearing of the congregation that others thereby might be strucken with feare to offend God and his people by their scandalous conversation If this course had been taken formerly with Ministers and Deacons it might have so pleased God that the Church should not now have layen bleeding and gasping in this fatall ruine Neither would there have beene given to our enemies so just an occasion of relating sad truths in Gath and Askelon Thus following the method of that most learned Gentleman I have cast his larger Modell into a lesser frame that the cmmon people may hereby be better instructed and advised not to thinke of destroying Bishops but rather labour and wish for the restoring of their Presbyteries which forme of government being set downe and delivered in the holy Scriptures is commended and countenanced by the agreement of historicall Truth and primitive practice as of the Apostles and other succeeding ages And seeing that the Bishops succeeded the Apostles in place and function I cannot but wonder that those should endeavour to destroy them those who are Sons of the Apostles Faith and Doctrine S. Hierom of all Church Writers least favorable to the Order of Bishops is neverthelesse most large in acknowledging that without it the peace of particular Churches could not be preserved In witnesse whereof we may appeale to those many and happy dayes which our Church since the Reformation by means of it hath enjoyed without such ruptures and factions which have happened in a neighbouring Church whose people were alwayes observed to be of all others most daring in matters of Religion to innovate opinions and break the bonds of peace by which the good and welfare of Church and State is promoted To re-establish which blessed peace after which we groane in our prayers with panting desires it could be wished that wee might see the Heads of our Church the Bishops stand as Mr. Th. expresses it well in their right places being set over Bodies or Colledges of Presbyteries which should consist of men conforme to the Church both in Doctrine and Discipline To the want of which government although some have attributed those many inconvenciences wherewith the Church is cumbred yet most of the Clergy-men that are versed in the affaires of the Church wishing its prosperity and peace doe acknowledge and confesse with a protestation against it That there is one in conveniency now setled in the Church which has done much mischiefe and cannot be redressed without a publique Act of Parliament It is the committing of Jurisdiction at large even that which by the power of the Keyes received from Christ is proper and essentiall to the Church to Lay persons as Chancellors and Commissaries c. who may still retaine that office and ranke they hold in regard of those other points of Jurisdiction in charitable causes annexed by the favour of Princes and Lawes of Commonwealths to the Church As the probat of Wils c. which is fittest to judge and determine in such cases yet may be nonplust sometimes for want of knowledge in the Civill Law and therefore may and must have need of such assistants who if they moved onely in the lower Sphere of the Law and medled not with that Primum mobile the great wheele of the Church the discipline of penance but did leave the execution of this to the Bishop and Presbyters If this were once amended and officers duly censured by the B ps their Presbyters openly in the Church or in any publike place of Justice And besides the exercise of this discipline if they enjoined their joint pains parts in the tryall examination of persons who come for Ordination providing that none be ordained but those who are either Assistants of and are presented to Cures according to our Lawes if this were faithfully done and Ministers without connivence censured who should offend either in life or doctrine then should we see Righteousnesse run downe like a streame in our streets and Peace would flourish within our wals and Plenty in our palaces This is my daily prayer and it is the desire of all good Christians Da pacem Domine in diebus nostris Give peace in our time O Lord. O pray for the peace of Jerusalem FINIS Kinde Reader The Authors of this Book being by multiplicity of imployments detained from meeting together to revise the whole before the impression was finished the Errata swell to a greater number then may stand with the credit of the Book but if thou pleasest before the reading of it with thy pen to correct these ensuing we hope it will tend the more to thy satisfaction PAge 1. line 5. 1 Joh. 5.22 read Joh. 5.22 p. 5. l. 26. blot out is p. 6. l. 22. in some Copies comparing r. conforming p. 52. l. 19. three r. two and l. 20. blot out these words 3. It is an exercised power p. 73. l. 6. in margin potentissima r. potissima p. 75. l. 7. serve r. swear p. 82. l. 3. conventies r. conventions and l. 34. essentiall r. severall p. 84. l. 14. subject r. directly and properly subordinate p. 85. l. 33. essentiall r. severall p. 87. l 4. seeing r. preaching p. 95. l. 36 37. blot out those words God hath not given us the spirit of feare but of power Tit. 1.7 p. 96. l. 25. 1 Cor. 19. r. 1 Cor. 14. p. 103. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 111. l. 1. to 5. blot out the sentence from supposing to the period and l. 10. perfect r. profest p. 111. l. 7. because in no. r. but a. p. 115. l. 5. blot out joyntly p. 118. l. 3. blot out these words 3. He that sheweth mercy i. e. such as were to entertain strangers relieve the sick c. ver 8. p. 121. l. 10. blot out yet p. 123. l. 34. blot out well p. 169. l. 11. 1 Cor. 4.21 r. 1 Cor. 4.20 p. 172. l. 17. blot out of the Church p. 195. l. 5. a multitude r. multitudes p. 214. l. 28. blot out greater and l. 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Other literall faults will be pardoned of course
Impius the 4. in the Councell or rather Conventicle of Trent and I doubt not but by propounding this way of moderation I shall purchase many enemies and lose more friends However I shall comfort my selfe with that saying of the Apostle If I seeke to please men I am not the servant of Christ And I shall intreat all my fellow-labourers in Geds Vineyard the Ministers of the Word and Sacraments V. 3 4 5. to looke into the 13. Chapter of Ezekiel where a woe is pronounced against those Prophets who are like the Foxes in the Deserts i.e. hide their heads which go not up into the gaps neither make up the hedge of the house of Israel This Text set a spurre to my backward intentions it stirred me up to snatch a Candle out of another mans hand to give light to them that are in darknesse and are misled with corrupt and blinde Teachers whose aime is to pull others out of their seats that they may step into them themselves and when such giddy-braine Drivers shall get into the Chariot box when men led with Phansie and Ambition shall sit at the Helme of our Church then woe be to the State woe be to the Kingdome I feare they will encrease our misery and confusion To prevent all which and their inevitable ruine I desire all good men to joyne with me in their prayers to God for an happy and an honourable Union between the King and his Subjects that Mercy and Truth may meet together Righteousnesse and Peace kisse each other Amen T. N. Faults escaped correct thus Page 2. line 2. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 6. l. 2. reade i.e. the Presbytery to see it ratified p. 8. l. 23. reade this inference PALAEMON OR THE GRAND RECONCILER I Remember a passage in the Preface of a judicious Work written by Mr. H. one of the Assembly against the Independents In that Preface he humbly beseeches the Honourable Houses of Parliament to settle a Government in the Church and that with all speed fearing lest that if it should continue long without a fence and without Dressers and Pruners to purge and weed it to defend and guard it Psal 80.13 this Vineyard would bee rooted up by the wilde Bores out of the wood Rome is a wood full of perplexities and errours The Jesuited Papists are wilde Bores full of cruelty and malice And besides these the little Foxes the Schismaticks which we are commanded to take and kill Cant. 2.15 these would devoure the grapes of the Vineyard and trample all good Orders under their feet by which meanes there would be laid open a wide gap for all damnable Heresies Schismes and Errours which in a short time would spring up and cover the face of the Church The truth of this we have now found by sad experience Two black Devils Heresie and Schisme attended with a train of horrid opinions raised from Hell that region of darknesse have marched in triumph with great boldnesse in all quarters of our Land and spawned the poyson of their contagious Tenets which have beene silenced for many ages and scarce heard of till this And thus whilest we are disputing what government is best our Ship is sinking and the Church may rightly say with some alteration what the Mariners once to certaine Philosophers sporting with their danger and prating De ente non ente in a storme whilst they were perishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe you sport with your pens and tongues whilst my enemies are diving into my bowels with their swords and raking in my wounds And well may the Church take up that sad lamentation of the Prophet Ieremy Lam. 4.1 How is the gold become dim and the most fine gold changed and the stones of the Sanctuary are scattered in every corner of the streets How is the beauty of our Hierusalem defaced How are the beautifull flowers of this our Garden wasted I could spend many sheets in such mournfull Quomodos But as it is the property of a good Physitian not to fill his Patients eares with 〈◊〉 but to apply a remedy or a fit cure and that with care and speed for his griefe or malady so it is as vaine to weep over a gasping and dying Church and not to propose a Medicine to prevent its ruine I dare not be so bold as to prescribe of my selfe what Cordiall is fittest for a bleeding State and to advise how the ruines of this our Vineyard may be repaired Onely this I dare in all humility assert that there are two Fences most expedient the one to keep Gods wrath out and that is our hearty sorrow for our sinnes the other good government to keep good order in and with it to maintaine quietnesse and peace within our walls which peace is Religions Nurse My earnest and hearty desire of which happy peace by a blessed re-union of the disjoynted members of this Kingdome to their King moved me to take courage notwithstanding the Tobiahs and Sanballats that oppose it to collect as was once desired out of the approved Worke of Mr. Thorndike The Booke is entituled The Primitive Government of Churches a modell of the best and most ancient Church government setled by the Apostles in the East and Westerne Churches for which we have a full and cleare authority out of the holy Scriptures and which I doubt not will satisfie all parties but the Independents who would turne Christian liberty into licentiousnesse not allowing any Government either in the State or Church The Government which that worthy man labours to commend to the judgment of our Nehemiahs our State-Governours is that which is most consistent with the Crowne and the Supremacie of the King which as his Majesty himselfe confesses in his Answer to the Nineteen Propositions is tempered and allayed with an Aristocracie i. e. the Authority of a Parliament His great Councell to advise Him in all affaires which concerne the wel-fare of the State In reference to which the Government of the Church founded by the Apostles and which is certainly the onely remedy to prevent disorders in Ecclesiastick and Lay persons is a mixt Government consisting of Bishops and Presbyters Which that it was established by the Apostles he evidences by many ensuing arguments laying down first these four undenyable Truths on which he builds the fabrick of his learned Discourse 1. That the Apostles during the time of their continuance upon earth took upon them the oversight of those Churches which they planted 2. That each Apostle fixed his abode in and placed his care upon some one particular Church though all the world were to them a Diocesle in that they undertook to preach the Gospel to all Nations 3. That the Apostles were Bishops of their severall Churches which they took into their care and charge 4. That the Bishops were successors to the Apostles Because they were trusted with the oversight of one Church which the Apostles for their owne time afforded to all within
their Quarters SECT I. TO illustrate the truth of these foure Positions and withall to prove that the Churches were at first governed by Bishops and Presbyters he begins with the first Church the Church of Jerusalem Mother of all Churches from whence the sound of the Gospel went out into all the world This Church was under the charge of Iames the sonne of Alpheus one of the Apostles and his Presbyters No doubt by the consent and appointment of the other Apostles providing for the Church there before their departure into other coaâ—â—s This is comirmed too by Ignatius Clem. Alexandrinus This appeares by many pregnant passages of the Scriptures as Galar 1.18 Gal. 2.9 Act. 15.1 13 19. Gal. 2.12 All these places prove that Saint Iames had the charge of that Church as being the chiefe of that first Councel held there of which we reade Acts 15. and * And when James Peter and John c. nominated by S. Paul in that fore-named Epistle to the Gal. 2.9 before the rest of the Apostles some of whose names wee finde there recorded To denote his preheminencie and precedencie in that place And that he had Presbyters for his Assistants appeares by the second verse of the fore-cited Chapter of the Acts. ch 21. v. 19. where we find that S. Paul at his last comming to Jerusalem Acts 15. went in to Iames where all the Elders were present to advise with him that had the care of that Church about the great businesse then in hand how to behave himselfe towards those of the Circumcision who beleeved Of the Colledge of Presbyters at Jerusalem and of their concurrence and assistance with S. Iames in the Government of that Church we have two unreprovable Arguments in the Acts of the Apostles Act. 11.30 Act. 15.4 6 22 23. SECT II. THis pattern thus setled in Jerusalem the Apostles followed in other Churches which they converted to the Faith by preaching to them the Word of Life These Churches were first founded in Cities as appears by * Tert. lib. de Praescrip c. 20. Ac proinde Ecclesias apud unainquamque civitatem condiderunt Tertullian which is most worthy our observation For because they could not bestow their paines equally in all places reason required they should labour most to plant the faith of Christ in the most populous From whence it was propagated through the Townes and Countryes which were adjacent 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 Act. 14.23 where we reade that Paul and Barnabas ordained them Presbyters in every * Viz. in Lystra and Derbe Cities of Lyconia and in Iconium Church i. e. Colledges Bodies or Companies of Presbyters to order with common advice and joynt consent the Churches planted by them in severall Cities This appeares too by the 20. of Act. 17. where we find that there was a Bench of Elders at Ephesus for which Paul sent to Miletus Philip 1. Thus in the Church of Philippi you shall find that the Apostle directed his Epistle to the Bishops and Deacons there which must be to the Colledge of Presbyters next above the Order of Deacons So when the Apostle writeth to the Thestalonians 1 Thes 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 like wise of the body or company of the Presbyters And in all Church Writers you shall find continuall remembrance of these Presbyters whensoever there is speech of Mother Churches in Mother Cities Now the Presbyters being styled in the holy Scriptures by the name of Bishops Quest a Question will arise from hence Whether the Apostles from the beginning ordained Bishops over the Presbyters Wee must needs answer Negatively Resp And the truth of this will appeare out of Act. 20.17 where the Apostle using these words to the Presbyters of Ephesus Take heed to your selves and to the whole flocke over whom the holy Ghost hath made you EPISCOPOS Bishops or Overseers Where as he giveth the name of Bishops to the Bresbyters so he addresseth his instructions to none befides From whence we may probably infer That at that time there were no Bishops If there had been any S. Paul would have mentioned them with respect to the eminencie of their office So we finde none at Philippi Phil. 1.6 as is evident by the Epigraph or Inscription of that Epistle to the Philippians None in the Church of Corinth as is collected by S. Ambrose and others from the many and great disorders which the Apostle sharply taxeth 1 Cor. 11.21 All which happened Vide Tert. de Praeserip c 36. where he calls the fore-named Churches Apostoloram Cathedras By which it appears that the Apostles sate there as chiefe because there was no Bishop to compose the differences of that Church in the Apostles absence It seemes then that the Apostle himselfe had taken the chiefe charge and oversight of those Churches wherein he had planted bodies of Presbyters This appears by that place in the 2 Cor. 11.28 Besides those things which are without that which commeth upon me daily the care of all the Churches See Acts 15 36. 1 Cor. 5.4 where he proceedeth in the sentence of Excommunication against the incestuous person and requireth of the church i.e. the Presbyter to see it satisfied And the whole frame of his Epistles containes the Acts of his Spirituall Government which he reserved to himself in chiefe over the Churches which he himselfe had planted The like may be asserted of Saint Peter in respect of those Churches committed to his charge Vid. 1 Pet. 5.1 where he directeth his exhortation of feeding the flocke to none but Presbyters which St. Hierome long since has maintained out of the 13. to the Hebrewes 17. where the Apostle writeth in the plurall number Obey them that have the rule over you and submit your selves c. SECT III THings being thus setled when the Apostles by reason of that multitude of busines had not leisure to attend in person upon the Churches which they had planted they appointed certaine Heads or Superintendents over the company of Presbyters which Heads ever since have retained the name of Bishop Thus were Timothy and Titus made Bishops over the Churches of Crete and Asia Whose Mother Church was Ephesus when it was revealed to the Apostle S. Paul that from thenceforth he was to make the Westerne parts of the world his Diocesse vid. Act. 19.21 And it was at Ephesus where S. Paul thus bespake the Elders Act. 20.25 And now behold I know that all you among whom I have gone preaching the Kingdome of God shall see my face no more And knowing by revelation that hee was to serve God no more in those Easterne
parts Vid. Tit. 1.5 hee appointed those two Disciples Timothy and Titus to be in his stead over those Churches And that their charge was as great as that of Bishops is not questioned by those who are versed in the most ancient Records of our Church Quid est Episcopus nisi primus Presbyterorum sayes St. Augustine Therefore if Timothy and Titus had a full power and authority to ordaine Presbyters and Deacons and to fit them with instructions to manage their severall offices we may not doubt out of a â—ond nicety to stile them Bishops or Overscers for that they were the Heads of their severall Presbyters and had a directive and coercive power over them in their particular charges which might be proved by many places in the holy Scriptures Wee may conclude then that S. Paul in that hee placed two of his prime Disciples in two principall Cities * Of Crete and Ephesus in which there were Presbyters and gave them in charge to ordaine Presbyters in every City as there should be need Hence I say we may inferre that our Apostle thus setling the Easterne Churches and appointing them their Heads and Bodies of Ecclesiasticall Governours Rev. 2.3 chap. This is also manifest by Ignatius his Epistle who was S. Johns Disciple who likewise makes often mention of Bishops and Presbyters intended to leave a patterne which afterwards should be followed in all Ages And that this Government was setled in Asia under Timothies charge it appeares by S. Iohns seven Epistles sent from our Lord to the 7. Churches directed to the Angels there who no doubt were Bishops And that act of his in directing his Epistles to one in the name and behalfe of the whole Church argues the eminencie of the Head fit to answer for the body it representeth SECT IV. ANd that the same forme of Government which was setled in Hierusalem and the forenamed Churches was likewise established in the Church of Antioch may be proved by that Text in the 13. of Acts where we read Act. 12.2 that there were in the Church of Antiochia certaine Prophets and Teachers and as they ministred unto the Lord and fasted the Holy Ghost said Separate me Barnabas and Saul for the worke whereunto I have called them and when they had fasted and prayed and laid their hands upon them they sent them away It is safe to affirme that these Prophets and Teachers were no other then that ranke and order of Presbyters because we reade that they ministred unto the Lord and gave imposition of hands which was the worke of ordinary Ministers though that particular imposition of hands upon Paul and Barnabas was not an ordination of Paul and Barnabas but a separation of them v. 2. and destinating them to distinct Countries The Heads of the Church were S. Paul and Peter as appeares by Ignatius in his Epistle ad Magn. where wee have these words For at Antiochia the Disciples were first called Christians Paul and Peter founding the Church But to untwist a doubt which some may make that is How it came to passe that there were two Heads of that Church Gal. 2.9 10. Wee may answer that there were two severall congregations at one and the same time there the one of the Gentiles called by the Apostle Uncircumcision the other of the Jewes the care of the one was committed to Peter the other to S. Paul These two Apostles being called away by their imployments in other parts tooke the same course with this Church which before was done by S. Paul with those which he commended to the care of Timothy and Titus For both congregations being by that time united together in a sweet harmony of Love and Peace he commended them joyntly to the care of Euodius the Bishop who was predecessour to Ignatius To maintaine yet further the truth of the position we are assured by the authority of Dionysius Bishop of Corinth that Dionysius the Areopagite S. Pauls Convert was Bishop of Athens In Alexandria Act. 17.34 from Mark the Evangelist who was first set over that Church there was a continued succession of Bishops and Presbyters even untill the times of Heraclas and Dionysius as Saint Hierome witnesses in his Epistle to Euagrius SECT V. HAving proved that the Apostles ordained Presbyters to governe the Churches planted by their care and paines the Heads whereof after their departure were Bishops from this proofe we may easily draw this influence That the government of the Churches was for a long time upheld in common by Bishops and Presbyters as from the beginning the Presbyters governed joyntly with the Apostles This inference Mr. Th. confirmes at large by many demonstrative and undenyable arguments viz. p. 69 70 71. where out of Ignatius his Epistle ad Traâ—â—ianos and the Commentaries under S. Ambrose his name upon 1 Tim. 5.1 he proves what has been asserted Nothing was done in the Churchly the Bishop without his Presbyters advice and consent S. Ambrose his words are these Apud omnes utique gentes honorabilis est senectus unde Synagoga postea Ecclesia seniores habuit sine quorum consilio nihil agebatur in Ecclesiâ This likewise is confirmed by S. Hierome upon Titus 1.5 and by the Authority of S. Cyprian Ep. 6. And by reason of this concurrence of the Presbyters with the Bishops in the Government of the Church it is that the most ancient Church Writers comprized both Bishops and Prebyters under the same titles entitling the Bishops Presbyters not because there were then no Bishops as some fondly deeme but because both concurred as hath been said in a joynt care of managing the affaires of the Church That their names were confounded Mr. Th. proves out of the Epistle of Clemens vide p. 54. and out of Ignatius his Epistle to Hero his Deacon Vi. Euseb Ecc. Hist p. 3. c. 23. where one and the same is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also out of Tertul. de praescrip c. 3. The Apostle S. Peter stiles himself an Elder 1 Pet. 1.5 of which no other reason can be given but this that he so termes himself both in regard of his age in regard of his office which was common in the care of the Church with the Presbyters To evince farther that there was ever a coÌ„munity of names though a distinction in the order and office of Bishops and Presbyters he cites a place out of Tertull in his Apol. c. 39. Praesident probati quicque seniores c. where by the name of Elders or Presbyters is to be understood the order of Bishops With this of Tertullian accords that of S. Ambrose in his 1. Book de Offic. vid. c. 20. and of Irenaeus l. 4. c. 43. both which authorities you may reade at large in Mr. Th. book p. 77 78 79. And that both rankes or orders of Bishops and Presbyters were comprized under the name of Praepositi and Praesidentes
is cleare as appeares by that place of Tertull. de Cor. Mil. c. 3. Eucharistiae Sacramentum nec de aliorum manu quam Praesidentium sumimus The like we finde in S. Cyprian Ep. 62. By all which it is manifest that both orders had common Names in regard of the community of their office and charge As for the forme it selfe of this Church-consistory the mixt Government of Bishops and Presbyters it relates to a patterne in the Synagogue of the Jewes for it resembles their publike Court of Justice which they called the Sanedrin a great part whereof were Priests and Levites and had the hearing of all sorts of causes We have S. Ierome for our Advocate to confirme this resemblance between the Bishops and Presbyters and that high Court of the Jewes He in his Comment upon Titus speaking of Bishops conjoyned with Presbyters sayes thus Imitantur Moysen qui cum haberet in potestate sua praeesse populo Israeletico septunginta elegit cum quibus populum judicavit Vid. R. Moses in Halacoth Sanedrin c. 1. But when Moses was dead a President was chosen over and above the seventy whom they called the Nasi who from age to age supplyed Moses place and such as the Nasi was over the Seventy is a Bishop over the Presbyters i. e. chiefe both in Dignity and Office of which there are two parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule the Church i. e. to keep those that be under him in obedience to good Lawes and to performe divine service to Pray and Preach and to administer the Sacraments SECT VI. NOw because there be some who draw this comparison into consequence labouring to prove that the Presbyteries ought to consist part of Elders of the people and part of Church Ministers as the Sanedrin was made up of Priests Levites and Laikes They must know that the Sanedrin consisted of the chiefe of the People as well as Priests and Levites because the chiefe causes of the Commonwealth as well as of Religion passed through their hands and were referred to their judgements The Church in all temporall matters is subject to the Lawes and authority of the Commonwealth But in those things which concerne the Soule can we imagine that our Lord did leave her to the charge of any but to those who are trusted with the Keyes of his House who are spirituall men set apart and appointed for the cure of soules But to prove that the Presbyteries then in use consisted of none but Ministers of the Church it will not be amisse first to cleare that Text in Timothie 1 Tim. 5.17 which they urge who labour to maintaine that Lay persons were in the Apostles times admitted into Presbyteries Let the Elders that rule well be counted worthy of double honour especially those that labour in the Word and Doctrine These words carry at the first sound an appearance of two sorts of Elders the one of which they would have Preachers the other onely Rulers 1 Pet. 5.2 But we must answer this Objection first by an undeniable assertion taken out of St. Peters exhortation to his Presbyters and out of St. Pauls charge to the Presbyters of Ephesus Act. 20. Act. 20.28 Both their exhortations imply thus much That the Presbyters duty did consist in this to feed the Flocke of Christ and to oversee it We assert therefore that their office was both to govern and to teach both which are plainly intimated in those qualities which the Apostle 1 Tim. 3.2 5. ascribes as proper to Bishops i. e. as Mr. Th. acknowledges to Presbyters Both too are contained in that very passage which is alledged to evince the necessity of Lay-Elders for those Elders that rule well are such as labour in the Word and Doctrine Secondly to the objection we answer thus That in that place the Apostle intended only to difference the Presbyters by the execution of their functions and not to make any difference in the functions themselves Reade Mr. Mede his exposition upon that Text of 1 Tim. 5.17 Vid. Medes Diatr For the function and office was one and the same belonging to one and the same Ecclesiastique person his office was to rule and teach this latter was rightly accounted the most eminent point of that Function he that took speciall paines in this which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyes and withall did rule well was worthy of double honour in the judgement of St. Paul and this in the judgement of the most learned Interpreters is conceived to be the meaning of the Text. Againe what if we should not deny Eph. 4.4 c. Rom. 12.6 1 Cor. 12.28 but confesse what is evident and cleare by many Texts that the Holy Ghost distributed in that infancy of the Church many personall gifts and speciall endowments on severall persons to be employed in the edification of particular Assemblies amongst which gifts this of ruling might be one which the Holy Ghost might bestow on some to assist the Presbyters in their government Although this be granted to have been in the time of the Apostles yet if any man should now presume to draw their example into imitation I would ask him this question What commission he or any man has to turne temporary indowments into perpetuall places I am sure he has none What might be expedient in the Apostles dayes may not be thought convenient in ours And if we should endeavour to doe now what then was done I feare the world would be turned upside downe and all things brought to confusion But to conclude this grand Controversie betweene England and Geneva Mr. Th. who comes not short of any in the skill of Antiquity assures us that we shall never finde in any ancient Author the least mention of Lay-Elders in the government of the Church in that manner as is practised by the Genevists The contrary he proves out of Tertullian Pag. 106.108 and out of the Commentaries under St. Ambrose his name upon Titus by which it is manifest that the Elders then in use were Doctores such as were employed in the Ministery of the Word and Sacraments SECT VII THis great doubt being I suppose cleared and it being sufficiently proved that Lay-Elders have no right to the ordering of Church affaires or medling with spirituall things which concerne the good and welfare of mens soules Mr. Th. proceeds to discover out of the most ancient Authors what were the bounds of the office of Bishop and Presbyter and in what cases the Bishop had the preeminence He tells us that the office of Divine Service i. e. of Teaching or Preaching and administring the Sacraments were wont to be reserved to the Bishop in honour of his place and eminency of it i. e. when he came into any Church the Presbyter ever gave way to him to preach This is witnessed by Just Martyr who relates in plaine termes that the Sermon used to be made and the
Eucharist celebrated by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bishop so that the Presbyters did not preach but when the Bishop was absent and administred not the Sacraments i. e. did not consecrate in his presence This is evident in the life of St. Austin by the story of Valerius a Greek Bishop who comming into St. Austines Church at Hippo desired Saint Austine who was not then a Bishop to officiate in regard that he was not well skilled in the African nor the people in the knowledge of the Greek tongue Tertullian affirmes the same l. de Bapt. c. 17. so does Ignatius in Epist ad Smyrn Where to shew the preeminence of the Bishop he proves that as by the ancient constitutions of the Church the Presbyters ought not to doe any thing without the consent of the Bishop nor the Bishop in great matters without the consent and advice of his Presbyters so neither ought the Laity to doe any thing in the Church without the Bishop and Presbyters approbation or liking This may be farther proved out of Ignatius in his Epist ad Trall And so still in Ignatius the Presbyters are assistant to the Bishop in all things Which is likewise confirmed by the sixth Canon of the Councell of Gangra Vi. Mr. Th. p. 118 119. Where hee also proves that the Deacons were not suijuris i. e. had not the sole disposing of the maintenance of the Church and poore but did onely execute the will and judgement of the Bishop and Presbyters and distributed the Churches almes to those whom they appointed SECT VIII HAving thus declared in part the preeminence of the Bishop over the Presbyters i. e. the priviledge he has in some cases above these and also that the Deacons as well as the Lay-persons are subject to the power of both the former Mr. Th. proceeds to discourse of two particulars in the Office common to Bishops and Presbyters wherein the people have a share and may claim an interesse The one is the discipline of Penance The other the ordaining of Ministers And first of all by way of manuduction to his discourse he explaines that Text Matth. 16.19 And I will give thee the keyes of heaven And whatsoever thou bindest on earth shall be bound in heaven whatsoever thou shalt loose on earth shall be loosed in heaven Which power of binding and loosing he affirmes to be the same with that given to the Apostles John 20.24 Whosoever sins ye remit they are remitted unto him and whose soever sins ye retain they are retained The Bishop and Presbyters that exercised this power of binding and loosing remitting and retaining sins represented the office of Judges and Physitians Lapsis fratribus per poenitentiam medela quaeratur Firmil in Ep. ad Cypr. Ep. 75. Judges they were in shutting Gods house upon offenders and binding their sinnes upon their consciences Physitians in prescribing the medicine of repentance And in that respect alone are said to remit sinnes as a Physitian who does no more but prescribe the medicine or at the most see it prescribed is said to cure a mans disease And having a spirituall eye to judge when repentance is sound and unfained upon due knowledge of this they may assure men that their sinnes are pardoned and pronounce their absolution declaratively whereby they unloose that knot wherewith their consciences were tyed The medicine of Repentance prescribed to a delinquent was wont to be strengthened with the prayers and intercession of the Congregation but in the chiefe place of the Bishop and Presbyters whose prayers were correspondent to that which is given to make physick work Vi. Mat. 18.19 out of which text following that wherein Christ gives to the Apostles power of binding and loosing may be proved that the Congregation interceding by their prayers with God for a sinner in this respect bore a part and had a share with the Church the Bishop and Presbyters in the discipline of penance which these imposed upon delinquents but * i. e. The congregation or people they medled not with the keyes of Gods house i. e. they did not as the Jewes were wont to doe usurpe the power of Excommunication upon causes of their particular interesse but left that wholly to the Church i. e. to the Eccelesiasticall Governours to whom only that power did belong Dic Ecclesiae Matth. 18.17 implyes as much That censure of Excommunication as appeares by 1 Cor. 5.13 did cut men off from the conversation of Christians for that such persons forfeited by their hainous sinnes the priviledge of Gods sonnes and so delivered them over to the power of Satan to be led captive by him at his will and pleasure As those among the Israelites that lodged without the Camp were in danger to be lickt up and devoured by the Amalekites That course of Excommunication as it was a preservative in regard of those that were not tainted yet might be so was it medicinall in respect of the sicke which were usually restored to their former soundnesse by shame and griefe Vi. 1 Cor. 5.6 1 Tim. 1.20 and this power of excommunicating was exercised in common by the Bishops and Presbyters which practice was a good glosse upon the words of our Saviour to Peter Behold I give thee the keyes of heaven for what was promised to Peter was given to his fellow Apostles but was to rest in the Church throughout all ages Witnesse that of Saint Austine Ep. 79. Si hoc in Ecclesiâ fit Petrus quando claves accepit Ecclesiam sanctam significavit Vid. Mr. Th. p. 143. where you shall finde for the confirmation of this an authority out of Tertull. Apol. c. 39. and another out of St. Aust Homil. ult ex 50. Hom. c. 11. How because the Church cannot proceed in their Censures effectually or to any good purpose but by vertue of those lawes which are put in force and maintained by the Secular powers and because it cannot be expected that the people should yeeld a voluntary submission to the Discipline of the Church farther then it is enabled by the Lawes of the Realme to exercise it Therefore it is much to be wished that those wholesome and usefull Lawes by which the Ministers of the Church are enabled directed and constrained to exercise and discharge this necessary part of their office may be revived and put into act that so the power of the Keyes given to the Church by our Lord being assisted and strengthned by the Secular arme may be enabled to reduce all notorious offenders to a good life and conversation by the Discipline of penance and to cut them off from the Church that refuse it Then this Discipline of penance there is not a more puissant way to beat down Vice and to discountenance Malefactors in a Christian Commonwealth In regard that when they have satisfied the Lawes of the Kingdome with the losse of goods and reputation or have escaped death by the connivence and gentlenesse of their Judges Neverthelesse if the
PALAEMON OR The Grand Reconciler Composing the great Difference and Disputes about Church-Government AND Discovering the Primitive Government of Churches built upon the Word of God and the practice of the Apostles Compiled by one who labours for the Peace of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. Conc. Nic. JEREM. 6.16 Aske for the old way which is the good way Anno MDCXLVI THE PREFACE To all true-hearted Christians and good Subjects who desire a blessed Conjuncture of Truth and Peace and an happy Reformation in the State and Church AS Sufferers may complaine and Sorrowers speake so we Divines who are Seers ought not to be silent when we discover a Quick-sand of errour or any rocks of sin at which a soul may dash to its eternall perdition There is a Coward in the field who is like the Wise-mans foole his heart is at his mouth and he knowes not what he does professe forgetting even that he weares a Sword for his defence There is likewise a Coward in his faith who is like a foole that seemes wise for his mouth is in his heart and he dares not professe what he knowes not remembring that God hath committed to him the publication of his Word at which the men of this world take offence and had rather be fed with pleasing truths to their destruction then heare of true Doctrine which crosses them in their pride and ambition I am perswaded this ensuing Treatise will offend those who being of Aerius his spirit oppose moderated Episcopacie for no other end but that they themselves might Lord it over Gods heritage with a Tyrannicall Insolencie The Character which Chrysostome fastens upon some proud Heretiques in his time Hom. 8. in Gen. will fit with such mens arrogant conditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They pretend Piety and Moderation but if they were throughly sifted and their thoughts ript up we should finde a Lions heart under a Sheeps skinne That which they doe but pretend is our totall aime and that is Moderation a Vertue so admired by that Secretarie of a French King that being commanded by his Soveraigne to set downe in writing the best word that he ever met with in all his reading he writ in a sheet of paper the French word which is sutable with our English Moderation It is for want of this that men as Chrysostome speaks runne headlong into precipices of Schismes and Divisions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Gen. It is for want of this that to repaire an accident the substance is destroyed as when instead of paring a mans nailes one should cut off his head It is for want of this that a Calling found and built upon the Scriptures allowed of by all Councels and for 1500. yeers settled without gain-saying in all Reformed Churches should now be cryed downe as illegitimate and spurious and all for the defect of some Persons Let us then have no Generalls because some have beene found tardie in the execution of their Commissions Let us have no more Captaines because some have been faulty in the discharge of their duties No more Judges because some have perverted the Lawes by their false glosses I speake this with griefe Considering what a shame it will be to our Nation when it shall be reported in After-Ages that instead of taking off the mosse and scraping off the mould that adhered to the fabrick of our Churches admired government the whole building was destroyed and another set up greater in bulk and not consisting with Monarchy the liberty of the Subject such is a Presbyterie Which I could prove and which Idol I would court and labour to set up if I were an Aerian i.e. ambitious if I desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph in Nub. to ride upon the neckes of the Gentry and the shoulders of my Parishioners being thus mounted I should be shot at with envy and hatred which would be a meanes to hinder the passage of the Gospel and choke the seed of the Word which takes root in those hearts only that are garnished with love and liking to their Ministers Againe when I consider with sorrow and teares the sad distempers the many Schismes and Heresies under which the Church now labours with shame and scorne from its enemies I must needs submit to the judgement of a wise man who concludes of an impossibility to settle these disorders to suppresse the daring boldnesse of Anabaptists and other Schismatickes unlesse there be set over the Presbyters in every Province grave and wise Overseers i.e. Bishops to restraine by their authority grounded upon the Law such mens bold attempts who flye even at the Crowne and sow the seeds of errours in the mindes of poore Christians who swallow all doctrines if ushered with a seeming authority from the Scriptures And sorasmuch as every Sect will be busie in tempting others after it and so make a fatall rupture in the body and teare the Church in pieces by their multiplied divisions no better way is conceived to prevent these fearfull mischiefes and to re-establish Unity both in Doctrine and Worship in the Church then to invest one with power who not medling with temporall affaires shall with the advice and consent of a few grave Presbyters assisting him in his monethly Visitation strangle Schisme in the Cradle nip it in the bud and see that all inferiour Ministers discharge their functions both in Doctrine and Life The last of which as the Chancellor of Paris once said is the best Oratour to perswade Gerson and the best Comment upon the Word and therefore it is most necessary that every Minister be reformed himselfe if he means to instruct others in the way to heaven and happinesse Episcopacy moderated promises this reformation in the Church It was that whereby Crathilinth King of Scotland who succeeded Donald setled the Gospel of Christ in his Kingdome with the extirpation of idolatry which the Druides those idolatrous Priests had set up in those parts The godly Ministers by whose ayd and assistance the King did this were termed Colidei or Culdees Veteres Scotorum Episcopiâ—e Monasteriis electi cum ad huc non honor is lucri sed sanctitatis doctrinae certamen inter eos esset c. Buch. hist who as Buchanan himselfe asserts chose out of themselves eminent men in piety and knowledge to oversee the rest and to keepe them to the performance of their ministeriall offices with a discreet carriage of each one towards another in their severall Societies those Overseers Buchanan calls Episcopos Bishops not Superintendants In a word Episcopacy thus moderated will be by Gods blessing a meanes to reduce things and persons to that purity which God expects of us and which once acquired the Sword shall turne againe into the scabard our Wars will cease I know that middle counsels ever displeased both parties that were at ods and variance Hist c. 1. p. 437. a proofe hereof we have in Pope Pius rather