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
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
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