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
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
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