assigned his proper services Which further appeareth when he urgeth the example of their sacrifices that were offered before the Temple being first visited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 54. But the Presbyters of that Christian Church he exhorteth with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brethren saith he let every one of you give thanks to God that is Celebrate the Eucharist in his language in his own order being in a good conscience not stepping out of the set rule of his Ministery Perhaps his meaning is that they should celebrate by turns Howsoever here is my reason that there was then no Bishop there because then there could not have been so much debate about the order in celebrating the assemblies of Christians which as shall be shewed afterwards were not to be held but upon appointment of the Bishop with advice of the Presbyters being a mark of schisme to assemble otherwise And if this be not enough there is another to second it Whatsoever may be argued from the dissensions at Corinth one saying I am of Paul another I am of Cephas to shew that there was no Bishop there when the Apostle writ this and in his absence still continueth in force at the time of writing Clemens his Epistle The whole subject whereof is to quell such another dissension as this but onely that it was not under such colourable names of Paul and Cephas and Apollos as he complaineth but which is remarkable to prove my intent was as he saith p. 62. a mere faction for the love of one or two persons against the Presbyters no Bishop bearing any part either at one end or other of it Neither is it marvel that this Church should be still without a Bishop for some ten or twentie years perhaps after the death of the Apostle so many companions of the Apostles being then alive Clemens at Rome Titus in Crete Timothy at Ephesus Dionysius at Athens others elsewhere to furnish whatsoever assistance they had received from the Apostle during his time no otherwise then did Timothy and Titus to those Churches wherein they had planted Presbyteries before they had Bishops And this must be the answer if any man ask the question how Bishops came to be propagated through all Churches the answer must be They were made in due time by the heads of neighbouring Churches which we shall discern anon when we come to speak of the course held from the beginning in the choice and constitution of Bishops And by the practice of the Church it should seem the aim was afarre off to propagate Bishops according to the first practice of the Apostles For as they planted Presbyteries to govern Mother-Churches in Mother-Cities so when it became questionable which Churches should have Bishops and which not the matter was regulated according to the greatnesse of Cities or the multitude of Presbyters which the service of the Churches in them required whereof the Bishops were to be heads And therefore in the Councel of Sardica Can. vi it is provided that there should be no Bishop in towns or small cities where one Presbyter might serve but in those places where Bishops were of old time or if a place became so populous that it might deserve to have a Bishop that is either in Cities that had been so populous of old time as to have Bishops or which should afterwards become so populous But the xvii Can on of the Chalcedon Councel providing against innovation in Dioceses taketh order neverthelesse that when a place is promoted by the Emperour to be a Citie the form of the Church shall go along with the form of the Common-wealth that is it shall have a Bishop and his Diocese the territory of that Citie There is here a difference in the particular and yet the same generall ground of both Canons the practice of the Apostles ordaining Presbyteries to govern the Churches which they had planted in Cities the heads whereof were Bishops after their departure And this seemeth to be the reason why the seats of Cathedrall Churches are wont to be Cities And by this means Italy is so full of Bishopricks because it is so full of Cities CHAP. VII Presbyters govern with the Apostles in Scriptures Nothing done in the Church without their advise Why both ranks are called Sacerdotes Presbyteri Antistites and the like HAving hitherto justified the ground whereupon we go and shewed that Bishops came after the Apostles to be heads of Presbyteries in consequence hereunto it must now be averred that the government of Churches passed in common by Bishops and Presbyters as from the beginning the Presbyters governed with the Apostles themselves If in that great action of the Councel at Jerusalem the Elders of that Church bore their part with the Apostles what cause have we to think they did lesse when they were dispersed S. James alone remaining there If they concurred with S. James in his advise to S. Paul about a matter of greatest weight how to deal with those of the Circumcision that believed shall we imagine they did not do the like with his successours If S. Peter call the Presbyters of the Churches to which he writeth his fellow-Elders it is to the purpose to put them in mind of their share in that office which he chargeth himself with If the Apostle of the Gentiles charge the Elders of the Church of Ephesus Acts xx 18. with their part of that care of Christs flock after his departure which he for his time had performed over them shall we think them eased of it because Timothy came to be Bishop there Rather let me conceive this to be the cause why Timothie's instructions are addressed in the singular number to him alone without mention of his Presbyters because they were to receive their charge by themselves about the same time So farre is it from me to think that his Presbyters were not to concurre in assisting that course of government wherein he alone is directed by the Apostle to proceed And if we can go no further in proving this point out of Scripture the reason must be because as appeareth by that which hath been said the Scriptures for the most part speak of that time when Bishops yet were not but the Apostles themselves To which purpose neverthelesse there will be still something to be said out of the Scriptures in the particulars which we shall survey In the mean time let us take notice of a few passages among many more out of Ecclesiasticall writers to argue the generall whereof we speak Ignatius Epist ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We cannot understand righter what the Presbytery meaneth then out of these words a Colledge or bench of Assessours to the Bishop in sacred matters The Commentaries under S. Ambrose his name upon 1. Tim. v. 1. speak home to this purpose Nam apud omnes utique gentes honorabilis est senectus unde Synagoga postea Ecclesia Seniores
sate there But when Moses was dead a President was chosen over and beside the seventy whom they called the Nasi to be in his stead from age to age as R. Moses writeth such is the Bishop chief of the Presbyters after an Apostle All the difference is this The Sanedrin is but one as the nation to which God was known was but one whereas the Apostle and his successours remaineth head of so many Presbyteries as his office of preaching the Gospel to all Nations adviseth him to institute as hath been said CHAP. IX Presbyteries composed of no lay persons as the Sanedrin What is brought out of the Scripture to that purpose The labour of Presbyters in the Word and Doctrine Preaching went by Gifts under the Apostles Those Gifts make no different Ministeries Teaching and ruling belong to the same Presbyters No colour for lay Elders in the Primitive Church Preaching how rightly esteemed IT is well enough known how this comparison and the text that occasioneth it is drawn into consequence to prove that Presbyteries were intended to consist part of Elders of the people part of Ministers of the Church as the Sanedrin of some Priests and Levites some of the people And it is as well to be known what a forced presumption it is to require correspondence between the Church and the Synagogue in that point which the difference of a mere Spirituall and Temporall Common-wealth bringeth to passe The Sanedrin consisted of the chief of that people as well as of Priests and Levites because the chief causes of that Common-wealth as well as of Religion passed through their hands The Church is subject to all Common-wealths where it is mainteined in temporall matters In those which concern the soul whom shall we think our Lord leaveth her in charge with but those whom he trusteth with the keyes of his house Who those are we shall see anon In the mean time let this serve their turn that will needs presume that these Presbyteries must consist part of lay-persons as the Sanedrin while we prove that de facto they did consist of none but Ministers of the Church For upon this occasion it will not be amisse here to adde the utmost of the rest whereupon that platform is grounded in Scripture which is in effect no more then that text of the Apostle 1. Tim. v. 17. Let the Elders that rule well be counted worthy of double honour especially those that labour in the word and doctrine carrying at the first sound an appearance of two sorts of Elders some Preachers others nothing but Rulers It is seconded indeed by those passages of the Apostles wherein they reckon the graces for the edification of the Church distributed upon the members of it upon the Ascension of Christ Ephes iv 4. some Apostles some Prophets some Evangelists some Pastours and Doctours or else both for edification and for other necessities Rom. xii 6. Prophecying Ministring Teaching Exhorting Communicating Ruling and 1. Cor. xii 28. Apostles Prophets Teachers Miracles Gifts of Healing Helps in Government Tongues and afore vers 8. those gifts which are called the manifestation of the Spirit given to every man to profit withall because of their use to the edification of the Church of that time are reckoned as followeth the word of Wisdome the word of Knowledge Faith gifts of Healing Miracles Prophecy Discerning of Spirits Tongues Interpretation of Tongues and 1. Pet. iv 11. Speaking and Ministring But that which is gathered hence is but in consequence to the two sorts of Elders supposed out of the Text aforesaid For out of these passages are culled the gifts of Ruling or Helps in Government and Ministring the offices of Pastours of Doctours or Teachers upon presumption of the difference aforesaid to argue That the Ministeries appointed to continue in the Church till our Lords coming to judgement are that of Pastours to preach in the Church that of Rulers or Helps in the government Elders of the people to assist in Ruling and last of all Doctours or Teachers to reade lessons in point of Religion not medling with Government besides Deacons to whom the gift of Ministring belongeth Here it is plain there is work cut out And sure it is a fit place to take into consideration the first part of that Office we pretend to prove common to Bishop and Presbyters consisting in labour in the word and doctrine as it was in the Primitive time and is understood by the Apostle Which withall will make appear upon what sort of persons the Rule of the Church was estated Without doubt when we have named the Preservation of the true faith by preventing the creeping in of heresies and errours the Instruction of those that are converted in the mysteries of the faith Diligence in propagating it by converting more and more we have named a very great work of labour in the word and doctrine and yet specified nothing but that which is conteined in the Presbyters office from the beginning For when the Apostle Acts xx 29. foretelleth to the Presbyters of Ephesus the coming in of grievous wolves that should not spare the flock and the rising up of perverse Teachers it is to the purpose to put them in mind verse 31 to be watchfull of these things as of their own charge vouching withall his own example vers 20. in preaching and teaching them both in publick and house by house admonishing them with teares every man in particular as it followeth vers 31. for them in their place and rank to follow And the rule of the Apostle Gal. vi 6. Let him that is catechized communicate to him that catechizeth in all good things without doubt aimeth at this private way of instruction whereof we speak Be the same said of the other Apostles instructions to his Elders 1. Pet. v. 2. Feed the flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre because it is said the Elders that rule well are counted worthy of double honour that is reward but of a ready mind neither as being Lords of Gods heritage but being ensamples to the flock And again the office of Watching over the flock by which the leaders of the Church are charactered Heb. xiii 17. the parts of a Bishop in the instructions of Timothy and Titus that concern Teaching and Instructing in the faith as by the meaning of the words they may consist so for my part they are undoubtedly taken to consist most an end for the time of the Apostles in that private diligence those abilities that watchfulnesse that Presbyters were to use in guiding and instructing particular persons of Christians which in consequence must be understood of that labour in the word and doctrine specified in the leading Text 1. Tim. v. 17. And the reason shall be because then to the best of my judgement which if it prove otherwise then shall the spirits of the Prophets be subject to the Prophets the work of
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
his purpose because he saith no more but this that the First to Timothy was sent from Macedonia But the Apostle having resolved if it were possible to be at Jerusalem the day of Pentecost Acts xx 16. maketh hast and overtaketh his company at Troas Acts xx 6. And thus we see the reason why there is no respect of Timothy in his instructions to the Elders of Ephesus Acts xx 18. because that then he began to enter upon his charge there and because of the instructions he had received from the Apostle by his first Epistle besides word of mouth So the upshot of all this discourse is thus much That within compasse of the time of this voyage at the beginning whereof the Apostle said in the Spirit that when he had been at Jerusalem he must also see Rome Acts xix 21. at the midst whereof he writeth to the Romanes chap. xv 23. that he had no more place in those parts and at the end whereof he saith to the Elders of Ephesus Acts xx 25. And now behold I know that all you among whom I have gone preaching the kingdome of God shall see my face no more knowing by revelation that he was to serve God no more in those parts appointeth his two Disciples Timothy and Titus to be in his stead over the Churches of Asia and Crete Now that the charge of Timothy and Titus giveth them a power as great as that of Bishops was from the beginning no question is made if they prove not more then so the businesse is clear For true it is something not ordinary in Bishops we must acknowledge in Timothie's person when he is called an Evangelist 2. Tim. iv 5. Do the work of an Evangelist To which we must referre that grace whereof the Apostle speaketh 1. Tim. iv 14. Neglect not the gift that is in thee that was given thee by prophecy with the laying-on of the hands of the Presbytery Whereof again 2 Tim. i. 16. I put thee in mind that thou stirre up the gift that is in thee by the putting-on of my hands And 1. Tim. i. 18. This charge I commit unto thee sonne Timothy according to the prophecies that went afore of thee In this the Disciples case is somewhat like the Apostles as you shall see it anon Acts xiii 2. where the Prophets in the Church of Antiochia having foretold through the holy Ghost what God would do in the planting of his Gospel by his hands and Barnabas and declared his will for setting them apart for that purpose hereupon they receive imposition of hands So likewise we must conceive that these prophecies went afore of Timothy to inform the Church of the will of God concerning him and the work he had appointed him to perform As for the grace he receiveth by imposition of hands what other can any man imagine it to be then that which is designed in the name of an Evangelist which the Apostle meant when he said Ephes iv 11. that our Lord hath given to his Church some Apostles some Prophets some Evangelists Or how can we further distinguish it otherwise from the gifts of Apostles and Prophets then placing it in the extraordinary temporary indowments of the holy Ghost inabling such persons according to the exigence of that time to publish the Gospel and to perswade it which neverthelesse cometh short of the personall qualitie of witnesses of our Lord and his doctrine and of the measure and kind of those graces of miracles languages and the like that make an Apostle But he that would draw this into consequence and argue that Timothy was no Bishop because an Evangelist may with more reason conclude that Philip was no Deacon because he was an Evangelist and contradict the Scripture that saith Acts xxi 8. We entred into the house of Philip the Evangelist which was one of the seven For if an Apostle in that eminence of graces and priviledges neverthelesse abiding upon a certain charge and taking care of it is to be counted Bishop of a particular place as was argued afore much more may an Evangelist for his extraordinary gift be a Bishop for his severall charge which is to say thus much in English That the gift of an Evangelist may fall upon any rank of ordinary Ministers as we see Philip for his place in the Church one of the seven Deacons at Jerusalem Acts vi 5. is neverthelesse an Evangelist for the graces God had bestowed upon him by his means to convert Samaria to the faith Acts viii 15. Nay further if the gift of an Evangelist be competible with a Deacons place it must be granted that Timothy as an Evangelist is no Governour of Churches And whereas it is argued that it was but a Commission for the time which Timothy and Titus are trusted with from the Apostle because it appeareth they were otherwhiles imployed otherwhere by the Apostle 2. Tim. iv 9 10. as any Bishop in case of publick necessities of the Church must be without the Apostle let me be bold to affirm that the rules of continued settled government directed to them by the Apostle to be executed by them in their persons are sufficient evidence that they were appointed by him for perpetuall Governours and not for temporary Commissaries Indeed as there is something more then ordinary in Timothie's person so is there something more then ordinary in Titus his charge in that he was left in Crete to ordain Presbyters in every citie Tit. i. 5. by which as appeareth in the sequele of the Epistle the Churches of those cities were to be governed under Titus as was observed afore The like to be said of Timothy whose instructions qualifying Presbyters and Deacons alone leave him alone superiour to all the Presbyteries he should institute according to his instructions Now if we observed the custome of the Apostles hitherto set forth of instituting Presbyteries in populous cities and observe the custome of the Church after their time wherein a Bishop was alwayes head of one of these Presbyteries Quid est enim Episcopus nisi primus Presbyterorum saith S. Augustine it will not be hard to espy a difference between the place of a Bishop and the extent of their charge For it will not serve the turn to say as some do that Titus was Archbishop of Crete and so intrusted with divers Churches For an Archbishop is a chief among Bishops not a person to govern divers Churches seats of Bishopricks Besides that these degrees among Bishops came in afterwards when the Church became incorporate into the State of the Romane Empire as having the charge of Churches in head-Cities of Provinces or according to the precedence of places wherein the Emperours or chief temporall Powers made their residence But in the mean time let me use Epiphanius his words The Apostles could not settle all things uniformly at once Is it a reasonable thing to argue that because S. Paul taketh no order for the heads of these Presbyteries which were
not yet made therefore he did not intend there should be any such in the Church Rather let me argue that because S. Paul left two of his principall Disciples in two principall places with charge to plant Presbyteries as there was means to propagate Churches therefore he gave a pattern of that which these Disciples and all the Church was to do afterwards in settling the government of those Churches in the Presbyteries of them and in their heads which themselves were for the time And this we shall find was done in good time in the Churches of Timothies charge if we take but a short consideration of the beloved Disciple John the Apostle and Evangelist what we find concerning him in Scriptures or otherwise received and credible in this nature He lived longest of all the Disciples as is said and he will easily shew us Bishops over the Churches of Timothies charge for such without doubt were the seven Churches of Asia unto whom the Apostle sending from our Lord seven Epistles ii and iii. chapt of his Revelation directeth them to the Angels of those Churches a style not competible to a person of common rank and the act of directing Epistles to one in the name and behalf of the whole Church arguing the eminence of the head fit to answer for the body he representeth Herewith agree the words of Clemens Alexandrinus in Eusebius iii. 23. concerning this Apostle that being returned from Patmus to Ephesus he used upon request to go among the neighbour-nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is in some places to constitute Bishops to wit where there were Presbyteries afore that yet had none in some to found whole Churches in others to ordain a Clergie out of such as were signified by the Spirit as we reade of S. Paul and Timotheus For will you have these to be Bishops according to the use of the word in S. Paul where it is all one with Presbyters Sure we must needs think of such as his own writings make Angels of Churches Ignatius that was his Disciple according to some in all his Epistles specifieth and sometimes by name the Bishops of some the same Churches and some of others together with their Presbyteries and in particular Onesimus Timothie's successour at Ephesus Tertullian and Ireneus the most ancient we can alledge have named Polycarpus in particular made Bishop of Smyrna by this Apostle It is not possible to say more in this case So often as we find mention of government in particular Churches in Scripture so often we meet with Presbyteries or the heads of Presbyteries Apostles themselves or deriving their charge from the Apostles Nay it is very much not pretending that Bishops came on otherwise then to be in stead of the Apostles over particular Churches that there is so much to be said for their office out of Scriptures all written during their time CHAP. V. The Presbyterie at Antiochia S. Peter and S. Paul heads of the Church there Likewise of that at Rome The difference about their next Successours Epiphanius his conjecture upon it Another Clemens succeeded S. Peter and Linus S. Paul The succession of the Apostles there is unquestionable THe Church of Antiochia is remembred next to that of Jerusalem in the Acts of the Apostles but of the government thereof we have nothing so distinct or expresse in Scripture Yet this we reade Acts xiii 2. Now there were in the Church at Antiochia certain prophets and teachers And as they ministred unto the Lord and fasted the holy Ghost said Seperate me Barnabas and Saul for the work whereunto I have called them And when they had fasted and prayed and laid their hands on them they sent them away That these Prophets and Teachers were all of them Presbyters of that Church is more then can be affirmed because it is nowhere set down But when we reade that they ministred unto the Lord which must be understood of the service of God in their assemblies especially in celebrating the Eucharist and gave imposition of hands we find among the number of them the works of ordinary Ministers when there was no higher rank then that of Presbyters able to do the like For as concerning the Heads of this Church we must have recourse to Ignatius his Epistle ad Magn. where he useth these words For at Antiochia the Disciples were first called Christians Paul and Peter founding the Church And in the Epistle ad Antioch if it be his as the other unquestionably is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Ye are Pauls and Peters Disciples Remember Euodius that first had the rule of you put into his hands by the Apostles Be he what he will be that writ this let me be bold to say it agreeth marvellous well with what hath been said and with the Scripture In which it is plain there were at the beginning two congregations of Christians at Antiochia one of the Circumcision the other converted from the Gentiles because S. Peter Gal. ii 12. fearing those of the Circumcision withdrew himself and ate no more with the Gentiles In regard of the care of which two congregations performed by S. Peter and S. Paul according to the division agreed upon Gal. ii 9. the words of Ignatius are to be verified where he maketh both Apostles founders of the Church at Antiochia Who finding themselves imployed in other parts of the world took the same course with this Church which S. Paul did with those he commended to Timothy and Titus and put both congregations by that time united and concorporate in one under the charge of Euodius predecessour to Ignatius These two Apostles are usually counted founders of the Church at Rome as well as of that of Antiochia Ireneus iii. 3. Fundantes itaque instituentes beati Apostoli Ecclesiam Lino Episcopatum Ecclesiae administrandae tradiderunt Hujus Lini Paulus in iis quae sunt ad Timotheum Epistolis meminit Succedit autem ei Anacletus Post eum tertio loco ab Apostolis Episcopatum sortitur Clemens Where you see he referreth the foundation of that Church to both the Apostles as doth Dionysius also of Corinth some hundred and twentie years after their death in Eusebius Eccles hist. iii. 26. and others of later stamp sans number Whereupon Epiphanius Haer. 27. reckoning the succession of the Bishops of Rome putteth Peter and Paul in the first place But yet observe further the difference between the words of Ireneus which put Linus after the Apostles and the Latine Church which according to S. Hierome Catal. Script in CLEM. reckoneth Clemens in that place which Tertullian the most ancient of that language lib. De Praescript averreth To which difference we may ascribe the confusion that Baronius hath observed in the Pontificall book under the name of Pope Damasus an ancient piece but pieced indeed out of severall writings and crosse to one another divers times As for the purpose when it
maketh Linus to succeed the Apostles and suffer martyrdome the same year who neverthelesse sitteth twelve years according to Eusebius whereas Cletus next in order unto him beginneth seven years after in time but Clemens third in rank one yeare after Linus suffering in the third year of Trajane long after both their deaths Epiphanius in the place afore-named stumbling as it seemeth at the credit of those that put Clemens first propoundeth this conjecture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words of Clemens quoted by Epiphanins are yet extant in his Epistle to the Church of Corinth published not long since wherein he telleth him that was the occasion of the schisme he writeth against there that a generous man and so forth would say in that case I depart I withdraw let the people of God be in quiet Epiphanius it seemeth meeting them at the second hand alledged for Clemens his advice to some man mentioned in the Epistle as they are indeed conceived neverthelesse they might have reference to his own case advising to withdraw and give way to Linus and Cletus for the quiet of the Church which now by reading the Epistle proveth otherwise Besides he sticketh not to digest the inconvenience of admitting more then one Bishop in the same Church at once For because according to his conjecture Linus and Cletus as well as Clemens that gave way to them must be made Bishops by the Apostles he addeth that Bishops might be made there during the time of the Apostles because they travelled sometimes from Rome S. Paul into Spain as indeed he purposeth Rom. xv 24. S. Peter into Pontus and Bithynia whither he directeth his first Epistle and must not leave the Church unprovided there But if it be worth the while to vent a conjecture that shall avoid this inconvenience and make all good that is reported by these ancient Fathers that matters of circumstance wherein they are at difference destroy not their credit in the main wherein they are at agreement let this be mine That there were at Rome from the beginning as at Antiochia two congregations of Christians one of the Circumcision the other of the Gentiles That S. Peter was head of the one S. Paul of the other according to the division aforesaid That after their death Linus who was Deacon to S. Paul if we believe Ignatius in the Epistle to the Trallians succeeded him over the one Clemens who was Deacon to S. Peter according to the same Authour there succeeded him over the other till both Congregations being concorporate and united in one because governed by Clemens that survived And if any man be so disfavourable as upon these differences of the By to discredit the main let him know that though he allow not the pillars of the Church in their time the credit of discreet men to have reason for what they report yet must he allow Ireneus and Tertullian to be men of common sense when they alledge the succession of Bishops in the Churches of that time wherein that of Rome is alwayes one for an evidence of the faith which had been preserved in them ever since the Apostles the force of the reason lying in that which Calvine hath exceeding well observed That it was a thing known and received at that time that de facto the faith which the Churches professed came by succession from the Apostles from which succession the Hereticks were fain to separate and make Congregations apart wherein to professe the belief which themselves had devised Be all the world judges now whether a man in his right senses would appeal to the succession of Bishops if it had been a thing questionable whether any such were or not The like is to be said of Optatus and S. Augustine when they appeal to the succession of Bishops in the Church of Rome to prove the Donatists schismaticks not communicating with the lawfull successours both of the faith of the Apostles which both sides granted and of their places from which they argue CHAP. VI. Dionysius the Areopagite Bishop of Athens S. Mark of Alexandria No Bishop at Corinth when Clemens writ his Epistle How they were propagated and by what rule THus we are out of the Scripture But because we are not yet out of the time of the Apostles I will name further Dionysius the Areopagite S. Pauls convert Acts xvii 34. because there is so ancient a witnesse to depose for him Dionysius of Corinth some hundred and twenty years after that averring in Eusebius that he was the first Bishop of Athens And so the last I will name shall be the Church of Alexandria and that for S. Hieromes sake and in his words because he it is that is perswaded and perswadeth men to think that the order of Bishops came in by mere custome of the Church to avoid schismes that arise for want of heads In his Epistle to Euagrius thus we reade Nam Alexandriae à Marco Evangelista usque ad Heraclam Dionysium Episcopos Presbyteri semper unum ex se electum in excelsiori gradu collocatum Episcopum nominabant How that can be said to come in by custome for avoyding of schisme which was practiced at Alexandria from Mark the Evangelist let S. Hierome devise it shall serve our turn that so it was there from the Apostles time Otherwise it is reasonable enough to believe that upon such occasions Bishops came in over some Churches in particular the Church of Corinth in which we find a schisme but can find no Bishop at the time of writing Clemens his Epistle some few years after the death of the Apostles Because the reason produced afore to argue that there was no Bishop at Corinth when S. Paul writ his Epistles continueth still in force at the time of writing Clemens his Epistle For p. 52. he is very earnest with them to keep due order and decorum in bringing their Oblations and celebrating the Eucharist For when he nameth there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the one we must understand the species of fruits of the earth and meats which the people offered out of which the Eucharist being celebrated the rest was spent in the Agapa or feast of Love to which the words of the Apostle are to be referred By the other the Eucharist for celebration whereof he is so earnest with them to keep due order in their assemblies alledging that these things which the Lord had commanded to be done these he had not commanded to be done disorderly and at randome but at set times and seasons when and by whom they should be done Where God hath appointed an order when and where and by whom Christians should celebrate their assemblies is not to be found in Scripture further then the Apostles rule 1. Cor. xiv 40. Let all things be done decently and in order It seemeth he argueth from the pattern of the Leviticall Priesthood for so it followeth p. 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To the high Priest saith he are
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
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
Of the GOVERNMENT OF CHURCHES A discourse Pointing at the Primitive Form Printed by Roger Daniel Printer to the Universitie of Cambridge 1641. To the most Gracious JAMES Duke of Lennox Earl of March c. L. Warden of the Cinque Ports Knight of the most Noble Order of the Garter and one of his Majesties most Honourable Privie Counsel his very good LORD MAy it please your Grace The advantage this slight worthlesse piece aimeth at in this addresse is of great consequence but of a civil and moderate nature It is no marvel if it desire to go forth under so great a Name that is not like to appear considerable to the world otherwise But the Countenance it demandeth is according as the cause may deserve more it must not expect from your Justice lesse it cannot expect from your Goodnesse If it fail of the Truth it is a Child rebellious to the Fathers intentions and according to the Law of Moses here he bringeth him forth to receive his doom If it have any thing considerable in a Cause wherein the world is so well informed long since my suit is that from your Graces hands it may be derived to the publick The Lord of Heaven and Earth blesse your Grace with happinesse of this life and of that which is to come So prayes Your Graces most humble Chaplain HERBERT THORNDIKE To the Lovers of Peace and Truth THat style must serve me for a Preface to this short discourse The love of Peace and Truth my hope is hath made some Impression in the reasons whereupon it proceedeth And it were a wrong to the world to think that those marks can be offensive My purpose was to contribute towards the true meaning of the Scripture in these matters If I have failed of it the attempt will deserve your excuse But my heart telleth me not that I have set any Text on the rack to make it confesse more then it means Ecclesiasticall writers I have for the most part stripped of the authoritie which their years merits in the Church have wonne and produced them as witnesses at the Bar of common sense to make evidence from the Historicall truth of their sayings The meaning of them is for the most part either translated by their words or expressed in the current of my discourse Sometimes it is left to every mans apprehension to value for when all is done men must and will be judges for themselves H. T. Faults escaped Pag. 16. line 18. ac providè reade ac proinde p. 34. l. 5. expressed r. expresseth p. 58. l. 3. because r. became p. 62. l. 19. these r. those l. 21. these r. those p. 83. l. 20. Synagogues r. Synagogue p. 85. l. 14. after else adde And the chief causes in Religion brought to no Court but this p. 87. l. 19. after writeth adde In Hilcoth Sanedrin cap. 1. p. 102. l. 9. those r. these p. 114. l. 10. Baptist r. Baptismo p. 119. l. 5. dispersing r. dispensing p. 129. l. 1. Tertullian r. Tertullian p. 131. l. 13. Toreh r. Joreh p. 140. l. 22. some r. sound p. 147. l. 24. alwayes r. alwayes p. 151. l. 5. after heart adde being p. 183. l. 11. and r. of CHAP. I. The Apostles eye-witnesses of our Lord and eare-witnesses of his doctrine S. Paul an Apostle Many personall qualities in them They were Governours of Churches HE that desireth to espie light at a narrow hole must lay his eye near if he mean to discover at large So must he be curious in considering the Scriptures that meaneth to discern those things that are not declared there at large but are collected by circumstance or consequence especially in matters which we view at this distance of time which representeth to us things done then through a mist of succeeding custome Those that seek for mines have their virgula divina a rod which they hold even-balanced over the place where they hope for a vein which if it hit right the rod of it self bendeth towards the earth Our Lord in the Gospel commandeth us to search the Scriptures as men would seek for mines or treasure let us keep an even balance of judgement not bowing but as the vein of truth swayeth it for if we put the grains of affection and prejudice into the gold-scales which we weigh nice truths with no marvel if the lighter go down Now because the question concerneth the Apostles time and the next to it and the purpose is to represent the form pointed at in Scripture by comparing it with such passages of historicall truth and primitive practice as shall seem best to expresse it let us in the first place consider the nature of their charge that it may appear how farre the Church reteineth a succession of it For true it is divers personall qualities are requisite in an Apostle because they were to preach the Gospel to all Nations They must be men to witnesse those things they had seen our Lord do those words they had heard him speak upon their own knowledge and therefore men that had conversed with him from the beginning of his doctrine It is that S. Peter required at the choice of Matthias Acts i. 21. Of these men that have companied with us all the while that the Lord Jesus went in and out among us must one be ordained for a witnesse of his resurrection with us It is that the same Apostle challengeth 1. Pet. v. 1. The elders which are among you I exhort who am also an elder and a witnesse of the sufferings of Christ He condescendeth to the rank of Presbyters when he saith who am also an Elder but he voucheth the priviledge of an Apostle when he addeth and a witnesse of the sufferings of Christ And his fellow-Apostle of the Gentiles to the same purpose 1. Corinth ix 1. Am I not an Apostle am I not free have I not seen Jesus Christ our Lord as if to be an Apostle required one that had seen the Lord which was supplyed to him by his raptures and visions as the hearing his doctrine was supplyed unto him by that revelation by which he avoucheth to have received his Gospel in the beginning of his Epistle to the Galatians This is that God had provided for satisfaction of common sense men that could witnesse upon the credit of their eyes and eares what they published But it required greater matters to convince the world of those things which reason could not evidence The gifts of the holy Ghost for knowledge for language for miracles for all the like were requisite in a marvellous nature for those that undertook to preach the Gospel to all nations This was the Apostles charge and the power this charge importeth the indowments it requireth are personall wherein no man pretendeth to succeed the Apostles But the execution of this charge reason telleth us must needs proceed and experience of that which is written telleth us it did proceed according to the exigence of their severall
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
first to Corinth thence into Macedonia from Macedonia to Corinth again and of the Corinthians to be brought on the way for Judea When I then purposed this saith he did I use lightnesse or what I purpose do I purpose according to the flesh that with me there should be yea yea and nay nay signifying that not taking up his resolutions upon humane considerations it was no lightnesse in him to balk his intended purpose to follow the direction of the holy Ghost in going first through Macedonia God having so ordered it it seemeth for the reason that followeth The first Epistle to the Corinthians was sent from Ephesus about this time From Ephesus it is plain it was sent though subscribed from Philippi for those subscriptions it is well known are of no credit by the salutations he sendeth 1. Cor. xvi 19. from the Churches of Asia from Aquila and Priscilla which dwelt there Acts xviii 19. And after his first resolution was changed because he saith 1. Cor. 16. 5. that he meant to passe through Macedonia In the 2. Cor. ii 12. the Apostle relating one passage of that voyage not mentioned in the Acts When I came to Troas saith he to preach the Gospel of Christ a doore being opened me of the Lord I had no rest in my spirit because I found not Titus my brother but taking leave of them I departed thence into Macedonia Titus he desired to meet with because he desired to hear from Corinth by him that was coming from thence 2. Cor. vii 6. for as he protesteth 2. Cor. i. 23. it was to spare them that he came not yet to Corinth not yet as being directed by the Spirit to go first through Macedonia and to spare them that is not to be ingaged to proceed rigorously against them in case they gave not due respect to his former Epistle From Macedonia he dispatcheth Titus to Corinth again about the businesse specified 2. Cor. viii 6 16. and it is most like upon these circumstances that both those Epistles were sent by Titus whatsoever the subscriptions bear To go on with the Apostle in this voyage Acts xx 2. we reade that having gone over the parts of Macedonia and given them much exhortation he came into Greece and there abode three months In this journey let me be bold to affirm it was that the Apostle put in at Crete to preach the Gospel there the relation agreeth so well from point to point that I will use no other words to perswade it is true but the coherence of it From Ephesus then the Apostle parteth at Pentecost 1. Cor. xvi 8. By the way at Troas he stayed not but came straight into Macedonia 2. Cor. ii 12 13. From thence having dispatched Titus for Corinth 2. Cor. viii 6 16. going by sea for Greece he putteth in at Crete to preach the Gospel there and meeting with Titus returned from Corinth in this journey leaveth him in Crete to constitute Presbyters in every Citie and to finish those things which he for the strait of time was fain to leave undone and thus his three months being spent in Greece he found winter at Corinth There he had once thought to have wintered 1. Cor. xvi 6. and that the Corinthians should bring him on his journey which there he expressed not but 2. Cor. i. 16. it is for Judea But understanding the Jews laid wait for him as he returned into Syria by sea Acts xx 3. he taketh a resolution to winter at Nicopolis whereof he certifieth Titus appointing him to meet him there at spring Tit. iii. 12. This was a convenient rendez-vow for the Apostle in the mean while to preach the Gospel in the parts of Epirus as farre as Illyricum which he purposed to do when he writ to the Corinthians 2. Cor. x. 16. that when his spirit was in quiet in regard of them he had hope to preach the Gospel in the parts beyond them and which he affirmeth to have done Rom. xv 19. where he writeth that from Jerusalem to Illyricum he had fully preached the Gospel of Christ And therefore with leave I suppose the Epistle to the Romanes is rather to be dated from hence then from Corinth as the subscription goeth for before this it could not be sent after this we find not that he returned to Corinth From whence being new come he might send commendations from Gaius his host at Corinth Rom. xvi 23. 1. Cor. i. 14. and by Phebe he might write seeing him in passing by the coast of Epirus from Corinth to Rome When winter was spent from Dyrrachium the confines of Epirus where he had wintered at Nicopolis and Illyricum whither his doctrine was got the journey by land was short and good to Thessalonica in Macedonia by the great road in Strabo called via Egnatia so that in good time after the dayes of unleavened bread he might sail from Philippi as we reade he did Acts xx 5. This for Titus As for Timothy's case thus we reade 1. Tim. i. 3. I besought thee to abide still at Ephesus when I went into Macedonia The sound of these words maketh Baronius believe that Timothy was left with his charge at Ephesus upon the beginning of this voyage of the Apostle through Greece And he had Theodoret to go before him in the conceit For in his Preface to S. Pauls Epistles he concludeth that the first Epistle to Timothy was sent from Macedonia when the Apostle passed through it But it is easie to perceive that this cannot stand with the Scriptures He that sent Timotheus and Erastus before him into Macedonia Acts xx 19. how could he leave him Bishop at Ephesus Besides in the first Epistle to the Corinthians iv 17. xvi 10. it is plain that he was then sending Timothy to Corinth though he overtook him before he got thither in Macedonia for afterwards Timothy was with him in Macedonia at the sending of his second Epistle to the Corinthians as appeareth by the beginning of it and with him he was at his return into Asia through Macedonia Acts xx 4. It remaineth then that the Apostle coming through Macedonia to go into Asia began then to move Timothy to stay at Ephesus 1. Tim. i. 3. and to take upon him the charge of the Churches of Asia Which being accordingly agreed and done he sendeth him before with the rest of his company into Asia as we reade Acts xx 4 5. not knowing then how soon himself should follow them For thus he writeth 1. Tim. iii. 14 15. These things write I unto thee hoping to come unto thee shortly but if I stay that thou mayest know how to behave thy self in the house of God Therefore it is plain that he sendeth him this Epistle of instructions after their parting from Macedonia but before his coming to Ephesus it seemeth while he stayed for him at Troas as we reade Acts xx 15. And thus we may well understand the words of Athanasius in Synopsi though Baronius alledge him for
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
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