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
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-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
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
conniventiam quaerat And as for imposition of hands we have in the Epistle aforesaid of Firmilianus Bishop of Caesarea Cappadocia if not rather of the whole act of Ordination Omnis potestas gratia in Ecclesia constituta est in qua praesident majores natu qui baptizandi manum imponendi ordinandi habent potestatem And in Ignatius his Epistle to Hero whosoever writ it it is ancient enough to speak to our purpose speaking to his Deacon of his Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They baptize they celebrate the Eucharist they impose hands in Penance they ordain thou ministrest unto them as holy Stephen at Jerusalem to James and the Presbyters And where it is provided Conc. Carthag 4. c. 3. that the Presbyters when the Bishop giveth imposition of hands shall likewise impose their hands by his it behoveth us in their case also to call to mind that this is and was and ought to be in signe of their consent to what is done the Apostle having said to Timothy Lay hands suddenly on no man neither be partaker of other mens sinnes But the interesse of the people is inhansed beyond all measure or rule of primitive practice It will not serve the turn that the people had then satisfaction of the persons and their competence to the Ministeries to which they were ordained unlesse we will believe that when it is said Acts iv 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meaning is that they were made by most voices of the people signified by holding up their hands as we find in Demosthenes and others that custome to have been in Greekish Communalties Saul and Barnabas doing nothing but moderating the choice that is in effect telling the voices And to this purpose is alledged that of the Apostle 2. Cor. viii 19. And not that onely but who was also chosen of the Churches to travel with us with this grace that is administred by us where in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Election as they would have it and not Ordination seeing the office of carrying almes requireth no imposition of hands To which let me adde if they refuse not that help the words of Ignatius much in the same kind for in his Epistles ad Smyrn ad Polyc. out of his care and affection to his Church at Antiochia having received news of their good estate and finding himself in the like he desires the Church of Smyrna and Polycarpus to chuse one to go with their letters to Antiochia whom he will have called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it should be read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a messenger in matters belonging to God to certifie them of his good estate and to congratulate with them of their own this office it seemeth requireth no imposition of hands and therefore that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which Ignatius desireth them to appoint it signifieth as it should seem not Ordination but Election by the same reason as that of the Apostle The rest that is brought to avouch this new conceit is the words of Zonaras upon the first of the Canons of the Apostles where in down right terms he delivereth the use of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come from the fashion of giving voices by holding up hands used in the Church at first to discern on which side most voices were from whence it came afterwards to be used for imposition of hands But let them bethink themselves that if these Presbyters were made by Saul and Barnabas by holding up hands of the people then were they not made by imposition of their own hands for if we take that sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other must needs be excluded And then let me ask if it be a thing reasonable to measure the sense of the Apostles language by what was done at Athens rathen then by that which among the Jews from whence the faith of Christ was transplanted was known and in use Or to imagine that the Apostle to follow the fashion of Greekish communalties never heard of in after ages of the Church should balk the Ceremony which the people of God had received from Moses which was from old time frequented in creating their Sanedrin Judges which the Apostles in their own persons practiced which the Church hath alwayes observed in promoting of Ministers signifying the overshadowing of the Holy Ghost and praying to obtein it To the words of the Apostle and Ignatius seeing they have in them no appearance of resolute sense let me answer two wayes First though they were not ordained by imposition of hands yet it is no inconvenience they should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using the word in a generall sense for those that are ordained or constituted in any form because this form was so frequented in divers occasions As for the purpose among the Jews all their Rabbies are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the letter signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ordained by imposition of hands because at the first so they were made though they be not promoted after that form but made as since they are ordinarily made by writing or word of mouth as Rab. Moses in Sanedrin chap. 4. writeth But in the second place observe the words which Ignatius writing to Polycarpus about this matter useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where for the constituting of a person fit for this purpose he adviseth him to convent one of these Assemblies wherein they used to advise about Ordinations as hath been said And therefore it seemeth no inconvenience to think that he desireth him to be ordained to that purpose Whereupon it will not be amisse to inquire a little further to what Ministery in the Church such a person may be thought to be ordained wherein if we fail not perhaps it will make us able to give a fair conjecture at that of the Apostle by the correspondence of the cases Ignatius in the Epistle to the Philadelphians writeth to them for the same purpose as here he doth to those of Smyrna though the sense is hitherto disguised in the printed copies in which the words runne thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words it is plain make no sense But I have seen the written copy of an old translation of these Epistles in barbarous Latine in Caius Colledge Library here with us in which these words are rendred thus Quod annunciatum est mihi pacem habere Ecclesiam quae est in Antiochia Syriae Decens est vos ut Ecclesiam Dei Ordinare Diaconum ad intercedendum illic Dei intercessionem in congaudere ipsis in idipsum factis glorific are nomen He that made this translation read here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which now is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and maketh it no sense and this is without
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
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
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
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
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
preaching in the assemblies of Christians at that time so farre as we understand by the Apostle went more by mens gifts then by their places in the Church Reade the fourteenth chapter of the first to the Corinthians throughout and consider what great use there was of the gifts of prophecying and speaking strange languages in their assemblies which the Apostle there regulateth sure you will never imagine for there is not a syllable to intimate it that these were all Presbyters ordinary Ministers in the Church The like must be said of the gifts reckoned vers 8. The word of Wisdome the word of Knowledge Discerning spirits and the like of the gifts of Teaching and Exhorting Rom. xii 7 8. of Pastours and Doctours mentioned by the Apostle Ephes iv 14. The Office of the Presbyters at Thessalonica the Apostle recommendeth to the brethren there in these terms 1. Thess 5. 12. We beseech you brethren to know them which labour among you and are over you in the Lord and admonish you And to esteem them very highly in love for their works sake But we are not bound to think them all the same persons whose graces he recommendeth when he addeth vers 19. 20. Quench not the Spirit Despise not prophesying Acts xiii 1. There were in the Church of Antiochia Prophets and Teachers and of them they were that gave Paul and Barnabas imposition of hands And 1. Tim. iv 14. these are those that prophesied of him and Presbyters they were I suppose that gave him imposition of hands with the Apostle And so it was argued from hence afore that the Spirit of Prophesie rested upon those Presbyteries But that all such Prophets were Presbyters or all Presbyters such Prophets neither is it written in Gods book nor of it self credible in such varietie of graces specified which all being given for edification and used in the assemblies to that purpose must either rest in the rank of ordinary Ministers or be counted personall graces whether miraculous or otherwise used for the edification of the Church in supplement of their indeavours which have served the turn in after ages He that writ the Commentaries upon S. Pauls Epistles under S. Ambrose his name upon Ephes iv 10. having laboured to accommodate the gifts there specified to the Ministeries then in use in the Church is at length driven to this point Tamen postquam omnibus lociâ— Ecclesiae sunt constitutae officia ordinata aliter composita res est quà m coeperat Primùm enim omnes docebant omnes baptizabant quibuscunqâ—â—diebus vel temporibus fuisset occasuâ— And after a while Vt ergò crescere plebs multiplicaretur omnibus intâ— initia concessum est evangelizare baptizare Scripturas in Ecclesia explanare That which he saith of aâ—â— persons publishing the Gospel is justified by that which we reade Act viii 4. Therefore they that were scatered abroad went everywhere preaching the word And again Acts xi 19 Now they which were scattered abroad upon the persecution that arose about Stephen travelled as farre as Phoenice and Cyprus and Antiochia preaching the Word to none but unto the Jews onely That which he saith of expounding the Scriptures that is speaking in the Church will be justified no lesse if it be referred to that variety of gifts specified out of the Apostle most an end miraculous and concerning that time the use whereof was for edification in the assemblies And the reason that is to be given for this must needs appear very considerable Because that among men chosen out of those that were newly converted to the faith in their elder years for which they are called PRESEYTERS and that in respect of other kind of abilities tending to other parts of their office there should be found men fit to speak in publick assemblies upon humane parts and indeavours so as to preserve the decorum and reverence of so great a work is beyond the compasse of common discretion to imagine these qualities being not often found but in those that are habituated to them from their youth Do but look on those of our Lords kindred that confessed him before Domitian and therefore were made leaders of Churches as was related before from Hegesippus and think whether men whose hands were hardned with the plough already struck in years were fit to make Preachers when they were made Rulers of Churches So farre is it from us to think that in the cradle of the Church no Presbyter was made but for his abilities in preaching Let us now look back a little upon the platform pretended and ask what commission men have to turn temporary indowments into perpetuall places or according to personall gifts and graces to distinguish oecumenicall offices And yet it will not appear that ever Pastours were distinguished from Doctours by the Apostle For he never said that Christ hath given some Pastours some Doctours but his words are Ephes iv 11. that he gave some Pastours and Doctours having said afore that he gave some Apostles some Evangelists some Prophets distinguishing those but comprising these If Teaching and Preaching must make two offices as then they were two graces why shall not Exhorting come in for a share and demand that there may be an office instituted for the purpose of it as well as for Teaching which it standeth in equipage with Rom xii 7 8 why should not the word of Wisdome and the word of Knowledge do the like for these mentioned 1. Cor. xii 8. are of perpetuall use although Prophesies and strange languages were but for the time There is one good reason to be given and no more Because perpetuall Ministeries are one thing temporary Gifts are another thing Those we know by the institution of them in Scripture by the office of them specified in the Acts and in the Epistles by the practice of them in all ages of the Church those we know were in time of the Apostle but not instituted for Ministeries because not continued The Office of Presbyters we know was both for Government and Teaching Both are found in S. Peters exhortation to the Presbyters of his charge 1. Pet. v. 2. feeding the flock and overseeing it both in S. Pauls charge to the Presbyters of Ephesus Acts xx 28. and afterwards both in the qualities of Bishops that is as is acknowledged of Presbyters wherein Timothy is instructed by the Apostle 1. Tim. iii. 2 5. both conteined in that very passage that is alledged to bring in a difference of Presbyters 1. Tim. v. 17. For those Elders that rule well are such as labour in the word and doctrine Why might not the Apostle then difference Presbyters by the execution of their functions as well as by the functions themselves Why might not some Presbyters shew more diligence in the most eminent point of the office taking speciall pains in the Word and Doctrine which speciall pains the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and yet others be counted worthy of double
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