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.

LEt us now go abroad with the Apoſtles, and ſee how they followed this pattern in the Churches which they converted to the faith. Tertullian l. De praeſcript. c. 20. ſpeaketh thus of them, ac providè Eccleſias apud unā quamque civitatem condiderunt. This ſlight circumſtance which he but pointeth at, that the Apoſtles founded Churches in Cities, is very conſiderable in our buſineſſe. For it is plain they could not beſtow their pains on all places: reaſon required they ſhould labour moſt to plant the faith in the moſt populous. And common ſenſe and the leaſt knowledge of times will ſerve to ſhew, that from thence it was propagated through the Countreys that lay to thoſe Cities, which therefore in time became and were called the Territories, Pariſhes, or Dioceſes of ſuch or ſuch Churches. Now the form of government eſtated by S. Paul over theſe Churches is pointed out to us Acts xiv. 23. where we reade in the end of their firſt journey that Paul and Barnabas, having ordained them Presbyters in every Church, returned to Antiochia. But unto Titus the Apoſtle writeth thus, Tit. i. 5. For this cauſe left I thee in Crete, that thou mighteſt ſet in order the things that are wanting, and conſtitute Elders in every city, as I had appointed thee. Elders in every Church in the one place, and Elders in every city in the other; both to the ſame effect: not meaning one in a place, but Presbyteries, that is Colledges, bodies, companies of Presbyters, with common advice to order the Churches planted in theſe Cities. Such a Colledge of Presbyters it was that we ſpoke of in the laſt chapter, inſtituted by the Apoſtles in the Church of Jeruſalem, the pattern whereof S. Paul followeth in the Churches which he converted out of the Gentiles. And thus in the Church of Epheſus, you ſhall ſee S. Paul, Acts xx. 17. ſending for the bench of Elders there to Miletus. Thus in the Church of Philippi, you ſhall find that the Apoſtle directeth his Epiſtle to the Biſhops and Deacons there, which muſt be to the Colledge of Presbyters, next above the order of Deacons. Thus when the Apoſtle writeth to the Theſſalonians, 1. Theſſ. v. 12. And we beſeech you, brethren, to know them which labour among you, and are over you in the Lord, the multitude whereof he ſpeaketh, is to be underſtood of the like company of Presbyters. Thus in Ignatius his epiſtles, you ſhall find him up and down reckoning next after the Biſhops the Presbyteries of all the Churches to which he writeth. The like in S. Cyprians epiſtles, for the Presbyteries of Rome and Carthage. To ſpare more words, in all Church-writers you ſhall find continuall remembrance of theſe Presbyteries, whenſoever there is ſpeech of Mother-churches in Mother-cities: And therefore thoſe we are to underſtand, when we reade that Paul and Barnabas ordained Presbyters in every Church, and Titus in every City: And ſuch Bodies or Colledges of Presbyters they were to whom the Apoſtle committed the Churches which he had planted. But this being granted, the queſtion will be in the next place, Where are the Biſhops, the chief and heads of theſe Presbyteries? For had the Apoſtle from the beginning of his planting theſe Churches placed that rank over theſe Presbyters, it is like we ſhould have found ſome remembrance of it. Now theſe Presbyters are ſtyled by the name of Biſhops, as hath been obſerved ever ſince S. Hierome; and which is more, to averre the obſervation for this purpoſe, neither in the relation of his planting and ordering the Churches, nor in the ſtyle of his Epiſtles, nor in his inſtructions concerning miniſters of theſe Churches, is there any remembrance or reſpect to be found but of Presbyters and Deacons, which in ſo much eminence of place, ſo much difference of Biſhops office, if any then had been, could ſcarce have come to paſſe: and maketh me conclude, that the Apoſtle ordained none ſuch from the beginning over the Presbyteries. No Biſhop the Apoſtle had yet ſettled at Epheſus, when he uſed theſe words to the Presbyters there, Acts xx. 17. Take heed to your ſelves and to the whole flock over whom the holy Ghoſt hath made you EPISCOPOS, Biſhops or Overſeers. For as he giveth the name to the Presbyters, ſo he addreſſeth his inſtructions to none beſides. None at Philippi, when he directed his Epiſtle to the Biſhops and Deacons there, neither the cuſtome of the Church bearing more then one Biſhop in one Church at once, nor being a thing reaſonable to think if any ſuch had been, that the Apoſtle would not have found a room for him in the ſtyle of his Epiſtle. None in the Churches within the charge of Timothy and Titus (ſet aſide their own perſons, whereof we ſhall give account afterwards) in whoſe inſtructions the Apoſtle is large in qualifying Biſhops and Deacons, (ſuch Biſhops as we reade of Tit. i. 7. where, having ſaid that he left him in Crete to make Preſbyters in every city, the Apoſtle addeth, For a Biſhop muſt be blameleſſe) but of any other rank not a ſyllable. None in the Church of Corinth. The Commentaries under S. Ambroſe his name yield this reaſon of the diſorders the Apoſtle taxeth there, 1 Cor. xi. 21. Becauſe there was no Biſhop there. The words are not of ordinary mark: Hos notat qui ſic in Eccleſiam conveniebant, ut munera ſua offerentes, advenientibus Presbyteris, quia adhuc Rectores Eccleſiis non omnibus locis fuerant conſtituti, totum ſibi qui obtulerat vindicaret ſchiſmatis causâ. So whereas that whereof the Euchariſt was conſecrated ſhould be ſpent by the aſſembly in the common feaſt of Love, ſome made good chear, others that had not offered went away without their ſhare. Therefore ſaith the Apoſtle, ver. 22. Have ye not houſes to eat and drink in? but deſpiſe ye the Church of God? coming thither for diſſenſions ſake and belly-chear, not for the Sacrament and for peace? and ſhame them that have not, ſending them away without enterteinment? therefore verſe 33. he exhorteth to ſtay for one another at their meetings. Thus farre out of thoſe Commentaries. Which reaſon, as it giveth a clear meaning to the whole paſſage of the Apoſtle; ſo it groweth ſtill more probable, becauſe we ſhall find afterwards that it continueth ſtill in force at the time of writing Clemens his Epiſtle publiſhed not long ſince. And men of learning have argued, that this reaſon might better be yielded for their diſſenſions, ſaying, I am of Paul, I am of Apollos, I am of Cephas, which the Apoſtle reproveth in the beginning of the Epiſtle, to wit, Becauſe there was then no Biſhop there, and in the Apoſtles abſence. And indeed, if we reckonnot amiſſe, what reaſon have we to think, that this Apoſtle ſhould ordain in the Churches of his planting a higher rank of Biſhops to govern the Churches, above and with the Presbyters? Do we not ſee that he chargeth himſelf with the overſight of theſe Churches wherein he had planted the Colledges of Presbyters aforeſaid, 2. Corinth. xi. 28. Beſides thoſe things which are without, that which cometh upon me dayly, the care of all the Churches? To what purpoſe elſe is the journey he taketh, Acts xv. 36. to viſit the Churches wherein he had ordained Presbyters afore? Let us return, ſaith he to Barnabas, and viſit our brethren in all cities where we preached the word of the Lord, and ſee how they do. We ſee he taketh care to exerciſe diſcipline upon the inceſtuous perſon at Corinth, which it ſeemeth the Rulers of the Church there had neglected to do, 1. Cor. v. 4. pronouncing ſentence of excommunication, and requiring the Church to ſee it ratified & executed. And for a thing remarkable, obſerve in what terms he proceedeth, 1. Cor. v. 4. When ye are gathered together, and my ſpirit, ſaith he, his Spirit, which ruled there in chief for the time. So that it is not for nothing that Tertullian lib. De praeſcript. cap. 36. reckoneth Corinth, Philippi, Theſſalonica, Epheſus, and the reſt of the ſame rank, all Apoſtolicall Churches, from this one Apoſtle, becauſe he planted and ruled them all for his time: Apud quas, ſaith he, ipſae adhuc cathedrae Apoſtolorum ſuis locis praeſident, which is in good Engliſh neither more nor leſſe then here is affirmed; The Apoſtles chair reſted in them all till Tertullians time, therefore the Apoſtle for his time ſate in it. And to my apprehenſion, all his Epiſtles are nothing elſe but ſo many acts of this government ſpirituall in chief, which the Apoſtle reſerved himſelf in the Churches of his own planting. The like to be ſaid of S. Peters Epiſtles, and hath been obſerved in part by Euſebius, Eccleſ. hiſt. lib. iii. cap. 5. That the title of his former Epiſtle addreſſed to the ſtrangers diſperſed through Pontus, Aſia, Galatia, Cappadocia, and Bithynia, that is, to the Jews ſojourning in thoſe provinces, argueth it to be a work of his care, in preaching the Goſpel to the charge he had undertaken, according to the diviſion alledged before, Galat. ii. 9. And therefore, as hath been hitherto argued of the other Apoſtle, ſo when we ſee S. Peter, 1. Pet. v. 1. direct his exhortation to feed the flock to none but Presbyters, we have cauſe to conceive that thoſe Churches to whom he writeth, and whom we ſhall heare Epiphanius ſay anon that he went ſometimes from Rome to viſit, had as yet no Biſhops over their Presbyters. The ſame that S. Hierome hath argued long ſince out of Hebr. xiii. 17. where the Apoſtle writeth in the plurall number, Obey them that have the rule over you, and ſubmit your ſelves.

BUt as the Apoſtles began to wear out, or otherwiſe as their occaſions gave them not leave to attend in perſon upon the Churches of their care, reaſon required, if but in correſpondence to the ſtate of government that had hitherto reſted in ſome Apoſtle and the Presbyteries of particular Churches, there ſhould be inſtituted ſome heads of theſe companies of Presbyters, to whom the name of Biſhops hath been appropriated ever ſince: and certain it is, that during the time of the Apoſtles inſtituted they were. This agreeth extreme well with the charge and inſtructions of the Apoſtle to his Diſciples Timothy and Titus, over the Churches of Aſia and Crete: whom as all Eccleſiaſticall writers, after Euſebius, acknowledge to be made Biſhops of Epheſus and Crete, ſo muſt we not fail to obſerve here, that this was not done till it was revealed to the Apoſtle that from thenceforth the Lord would imploy him in the Weſtern parts of the world. The buſineſſe is moſt an end agreed upon on all hands: yet becauſe the obſervation is ſo effectuall to this purpoſe, let me take leave to inlarge it by clearing the whole paſſage of the Apoſtles laſt voyage, from Epheſus, through Greece, and back again. Acts xix. 21. we reade at that time Paul reſolved by the Spirit, having paſſed through Macedonia and Achaia, to go to Jeruſalem, ſaying, When I have been there I must alſo ſee Rome. In 2. Cor. i. 15. he writeth to them, that he had formerly purpoſed to go 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 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 puttingon 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, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . 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.

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) 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . 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, 〈 in non-Latin alphabet 〉 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.

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 〈 in non-Latin alphabet 〉 , 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. 〈 in non-Latin alphabet 〉 , &c. To the high Prieſt, ſaith he, are aſsigned his proper ſervices. Which further appeareth, when he urgeth the example of their ſacrifices that were offered before the Temple, being firſt viſited 〈 in non-Latin alphabet 〉 , p. 54. But the Presbyters of that Chriſtian Church he exhorteth with theſe words, 〈 in non-Latin alphabet 〉 , 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.

VVEll then, this particular of labour in the Word and Doctrine is out of doubt common to Biſhop and Presbyters both. It is that which S. Peter moſt aimeth at, when he exhorteth thoſe whom he calleth his fellow-Elders to the office of feeding the flock: It is that which S. Paul for the moſt part expreſſeth, when he exhorteth the Presbyters of Epheſus to take heed to the flock which they were to feed, Acts xx. 28. according to his example, that ceaſed not to warn every one night and day with tears, verſe 31. teaching them both in publick, and from houſe to houſe, as it is afore, v. 28. And we ſhall find this office of teaching and inſtructing the Church to reſt afterwards upon the Biſhop in chief, and upon the Presbyters in conſequence, whether in private upon particular occaſions, whereof we find much argument of practice in S. Cyprians Epiſtles, or in publick in the aſſemblies of Chriſtians. For thus the matter went afterwards, the principall parts and offices of Divine ſervice, that is, the Sermon and the celebration of the Euchariſt, were wont to be reſerved to the Biſhop, in honour of his place and the eminence of it, unleſſe he were abſent or it were diſpoſed of otherwiſe. Which I take to be the reaſon why Juſtine Martyr, in the place alledged afore, related that the Sermon was wont to be made and the Euchariſt celebrated by the 〈 in non-Latin alphabet 〉 , which name compriſeth Biſhop and Presbyters both as hath been ſaid; becauſe the office belonged to the Biſhop in the firſt place, to the Presbyters in caſe of his abſence, or the like. And you ſhall heare even now Ignatius his argument to perſwade the Epheſians not to aſſemble for the Euchariſt, but with the Biſhop; For, ſaith he, if the prayers of one or two have that force, that Chriſt is in the midſt of them, much more the prayers of the Biſhop and Church; Therefore it was the Biſhop whoſe prayers the Euchariſt was celebrated with. And in the Life of S. Auguſtine is related, that it was not the cuſtome for Presbyters to preach in the Churches of Africk, (that is, not if the Biſhop were preſent) whereupon the Biſhop Valerius being a Greek, and not ſo fit to ſpeak to the people in Latine, brought that into uſe there which he had ſeen practiced in the Eaſt, and aſſumed S. Auguſtine to aſſiſt him by preaching in his preſence. The Commentarie under S. Ambroſe his name ſo often alledged, having ſaid, upon Epheſ. iv. 11. as we had it afore, that at the firſt all ſorts preached in the Church, but afterwards it was otherwiſe ſettled, proſecuteth it with theſe words, Ʋnde nunc neque Diaconi in populo praedicant. And of Baptizing, Tertullian l. De Baptiſt. c. 17. Dandi quidem jus habet ſummus ſacerdos, id eſt, Epiſcopus, dehinc Presbyteri & Diaconi, ſed non ſine autoritate Epiſcopi propter Eccleſiae honorem, quo ſalvo ſalvapax eſt. To ſhew us, That all ſervices of the Church, even to baptize, belonged in chief to the Biſhop, in reſpect to his place; that for the ſame reaſon the Presbyters were ſilent in their preſence; and the Deacons not ſuffered at all to preach at that time. Now as the office common to Biſhop and Presbyters was and is ſeen in the ſervices of the Church, ſo was it alſo ſeen in appointing the aſſemblies of the Church for that purpoſe. This we have here to obſerve out of Ignatius his Epiſtles, in conſequence to that which was produced afore out of S. Paul and Clemens concerning the diſorders of the aſſemblies at Corinth; that to correct them, and to prevent the like, the order of the peoples Oblations, of the Presbyters celebrating the Euchariſt, of the Aſſemblies of the Church for that purpoſe, was regulated by the appointment of the Biſhop and Presbyters. His words are theſe. Epiſt. ad Smyrn. 〈 in non-Latin alphabet 〉 , That without the Biſhop, neither the people might bring their offerings, nor Presbyters conſecrate the Euchariſt, nor both celebrate the feasts of Love uſed at theſe aſſemblies. And for the purpoſe of this particular it is that he is ſo earneſt and frequent throughout his Epiſtles in exhorting to be ſubject to the Biſhop and Presbyters. Epiſt. ad Trall. 〈 in non-Latin alphabet 〉 , He that is within the Altar, ſaith he, is pure: wherefore he obeyeth the Biſhop and Presbyters: But he that is without, is he that doth any thing without the Biſhop and Presbyters. He that is without the Altar, in Ignatius his terms, that doth things without the Biſhop and Presbyters, is meant of thoſe of the people that aſſembled, or thoſe of the Presbyters that celebrated the Euchariſt, without the Biſhop and Presbyters or their appointment: which was called erecting Altar againſt Altar in the Primitive time: For ſo Ignatius again in the Epiſtle to the Epheſians, Let no man miſtake, ſaith he; if a man be not within the Altar, he cometh ſhort of the bread of God. For if the prayer of one or two be of ſuch force, that Christ ſtandeth in the middeſt of them, how much more ſhall the prayer wherein the Biſhop and Church agreeth (that is, at the Euchariſt, which he ſpoke of when he mentioned the bread of God afore) prevail? And therefore in the end of that Epiſtle, 〈 in non-Latin alphabet 〉 , Obeying the Biſhop and Presbyters without diſtraction of mind, breaking one bread, which is the medicine of immortalitie. A plain caſe: The intent of his exhortations is, to perſwade them to aſſemble without ſchiſme, becauſe that to aſſemble and celebrate the Euchariſt beſides the Biſhops appointment was then the due marke of aſchiſmatick. And that the Presbyters concurred with him in ordering theſe matters, appeareth by the obedience he requireth to both: And ſo ſtill in Ignatius the Presbyters are aſſiſtant to the Biſhop in all things. And this is the meaning of that vith Canon of the Councel at Gangra, whereof the tenour is, If any man aſſemble in private beſide the Church, and will perform Eccleſiaſticall Offices in contempt of the Church, no Presbyter being there with aſſent of the Biſhop, let him be anathema: Providing herein againſt ſchiſme, as the occaſion of that Councel evidenceth. Wherewith agreeth the xxxii. Canon of the Apoſtles. And in the viith and viiith Canon next following of the ſame Councel there is proviſion againſt bringing or receiving oblations otherwiſe then to the Church, beſide the Biſhops mind, or his that is truſted for theſe things, for the benefit of the poore, under pain of anathema: The heavineſſe of the ſentence proceeding upon the mark of ſchiſme which the action forbidden importeth, though there is in it a reſpect to the maintenance of the Church and poore ariſing for that time out of the oblations of Chriſtian people, the diſperſing whereof was then another particular of the office common to Biſhop and Presbyters. For as we reade acts xi. 29. that the benevolence of the brethren of Antiochia was directed to the Elders at Jeruſalem by the hands of Barnabas and Saul, though the ſeven Deacons were made afore to attend upon the poore; ſo are we not to think that their office went ſo high as to diſpoſe of their maintenance, but to execute the diſpoſition of Biſhop and Presbyters. For when the Church of Antiochia mainteined foure thouſand poore, as is read in a paſſage of S. Chryſoſtome, the Church of Rome two thouſand and five hundred in Cornelius his time, as is to be ſeen in his words related by Euſebius, Eccleſ. hiſt. vi. 43. it is not reaſon to imagine that all this means was put in the power of the Deacons: Whoſe office S. Hierome well expreſſeth when he calleth them menſarum ac viduarum miniſtros, as thoſe that miniſtred not diſpoſed of their maintenance. (Though perhaps the advantage of fingring money was it that made them take ſo much upon them in his time, whereof he complaineth) Nay, it is plain this muſt reſt in the power of Biſhop and Presbyters by the portions and diviſions thereof, wherein each of them had intereſſe, as his maintenance; whereof we find remembrance in S. Cyprians Epiſtles. In the laſt Canon of the Councel of Antiochia is provided, that the Biſhop ſhall not alienate the Church-goods (which though immovable, were given for the ſame purpoſe) without conſent of his Presbyters. And in thoſe which are called the Canons of the Apoſtles (which the world knoweth are not theirs, but yet do expreſſe very ancient cuſtomes of the Church) Can. iii. & iv. having ordered what ſorts of firſt-fruits ſhould be ſent to the Church, what home to the Biſhop and Presbyters, it followeth, Now it is manifeſt that they are to be divided by them among the Deacons and Clergy: to the Deacons, for the maintenance of the poore; to the Clergy, for their own: Where you ſee the intereſſe of the Presbyters in diſpoſing of ſuch oblations.

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. Ʋbi 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 turtle, procuring their releaſe at Gods hands. And to this purpoſe was the Impoſition of hands ſo often repeated in Penance, becauſe as S. Auguſtine ſaith of it, in confirmation (wherein he followeth Tertullian: the one in theſe words, Quid enim eſt impoſitio manuum niſi oratio ſuper hominem? the other afore him in theſe, Dehinc manus imponitur per benedictionem advocans & invitans Spiritum Sanctum, That it is but a Ceremony of benediction, imploring the overſhadowing of the Holy Ghoſt which it repreſenteth: So was it in Penance nothing elſe but a form of benediction, interceding for their reconcilement. This may very well be thought to be the intent of the words of our Lord, in the Goſpel alledged, Matth. xviii. 19. For having delivered to the Church the power of binding and looſing in the words recited, it followeth ſtraight, Again, I ſay unto you, that if two of you ſhall agree on earth as touching any thing that they ſhall ask, it ſhall be done for them of my Father which is in Heaven: for where two or three are gathered together in my Name, there am I in the midſt of them. For as in the words next going afore, he ſheweth how mens ſins are bound and looſed, to wit by the power which he giveth his Church to that purpoſe, ſo he may well ſeem in the next words to point at the courſe by which this power may become effectuall to the looſing of ſinnes, to wit the interceſſion of the Congregation of Gods people. At leaſt, thus much hath been obſerved by men of excellent learning, that lamenting is a work ſpecified by the Apoſtle himſelf in the buſineſſe of reducing offenders by Penance, 1. Cor. v. 2. Ye have not lamented to put away ſuch a tranſgreſsion from you. And again, 2. Cor. xii. 20. I fear that when I come unto you, I ſhall not find you ſuch as I deſire, and ſhall bewail many which have ſinned already, and have not repented of the uncleanneſſe, and fornication, and laſciviouſneſſe that they have committed: meaning that he ſhould put them to Penance, by conſequence. This maketh the intereſſe of the Congregation in the work of Diſcipline to be conſiderable, but intituleth it not to the keyes of Gods houſe. For to conceive our Lords meaning aright, let us take notice that there was among the Jews much uſe of excommunicating by particular perſons; (as is to be ſeen in their writings: Maimoni in Talmud Torah, c. 7. Arba Turim, or Shulchan Aruch, in Tore Deah, Hilcoth Niddui Ʋcherem) and that many times upon cauſes of their particular intereſſe: For example, a Rabbi or Rabbies Mate was able to excommunicate for his credit, when he found himſelf ſlighted. True it is, they count it commendable in a Rabbi to paſſe over all diſreſpect to himſelf in private, but he that ſhall do it in publick, they bind him to remember it, and watch his party like a Serpent, till he ſeek favour and reconcilement; Maimoni, n. ult. And true it is that in ſome caſes they void excommunication that is grounded upon particular intereſſe, and not for the honour of God, Jore Deah out of the Hieruſalem Talmud and R. Joſeph Karo upon it, f. 364. And generally, he that excommunicateth without cauſe, is to be excommunicated himſelf; (it is the laſt of twenty foure cauſes for which they excommunicate) but what diſorders might come upon ſuch practice, is eaſie to imagine. And therefore there is great cauſe to think, that our Lords words whereof we ſpeak are aimed on purpoſe to abrogate this courſe among his followers, though covertly to avoyd offenſe. For two things he preſcribeth in oppoſition to it; firſt to aim at a brothers reformation and nothing elſe in all the proceeding, Matt. xviii. 15. If thy brother ſhall treſpaſſe againſt thee, go and tell him his fault between thee and him alone: If he ſhall heare thee, thou hast gained thy brother. The ſecond is, that they ſhall proceed no further then conteſtation in private; the reſt he preſcribeth to be referred in publick to the Church: So it followeth, But if he will not heare thee, then take with thee one or two more, that in the mouth of two or three witneſſes every word may be establiſhed. And if he ſhall neglect to heare them, tell it unto the Church. Now this word, 〈 in non-Latin alphabet 〉 , the Church, as alſo. 〈 in non-Latin alphabet 〉 , is firſt uſed in the Greek of the old Teſtament, to ſignifie the Congregation of the people of Iſrael. The Jews that have lived ſince the Prophets have eſpouſed and appropriated this later word the Synagogue to ſignifie ſometimes the whole body of that Nation, or rather of that Faith (as among the Fathers the Synagogue ſtandeth for the Jews, in oppoſition to the Church of Chriſtians) ſometimes particular Congregations of it, and by conſequence the place of their aſſemblies, as in the Goſpel, He loveth our nation, and hath built us a Synagogue. And juſt ſo in all reſpects is the word ECCLESIA, the Church, uſed in relation to Chriſtians, our Lord in the Goſpel having begun to appropriate it to the Congregation which he now began to inſtitute, Matt. xvi. 18. Ʋpon this rock will I build my Church: and in the text in hand, Matt. xviii. 17. Tell it to the Church. So that it muſt not be denied, it is not uſuall for the Church, which ſignifieth the whole Congregation of people, to ſignifie the chief part of it. But it is as certain on the other ſide, that looking backward to the Synagogue upon which our Lord reflecteth, as was ſaid, ſuch cenſures as theſe are whereof our Lord ſpeaketh, proceeding from the public (private ones being excluded as hath been ſaid) iſſued all from the Courts of Juſtice mentioned afore, without reſpect to the Congregation of the people. As thus: There were among them two degrees of Excommunication and no more, the leſſe called 〈 in non-Latin alphabet 〉 , that is, Separation, the greater 〈 in non-Latin alphabet 〉 , or Anathema, and the effect of them, to cut a man off, more or leſſe, from the Congregation of the people, (as is to be ſeen in the late moſt learned work, De Jure Nat. & Gent. ſec. diſc. Ebr. iiii. 9.) The ordinary ſentence of Separation, which is that we ſpake of afore, was for thirtie dayes, unleſſe the Court thought fit to abbridge or inlarge the term: for that time no man muſt come within foure cubits of him that ſtood excommunicate beſides thoſe of his houſe; he muſt not be reckoned among three which is the number required at Bleſſing of meat; he muſt not be reckoned among tenne, which is the number required to make a Synagogue: under that they go not to prayers in the Synagogue. And how it is in the power of the Court to aggravate this, is to be ſeen in Shulchan Aruch, as afore Num. x. At thirty dayes end they iterated the ſentence, and ſtayed thirty dayes more: If then he ſtood out, it was in their power to excommunicate him with curſes, which is 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 wch 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 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.

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, Dicebát que 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, 〈 in non-Latin alphabet 〉 . where it is provided, 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 , as ordinatio in Latine, compriſeth the whole work whereby they are promoted. In the Ordination of Biſhops there muſt needs be ſomething particular. By the praecedent which S. Hierome hath recorded us, in the Church of Alexandria, where he ſaid afore, that the Presbyters were wont to chuſe a Biſhop out of their own rank, it is plain, their ſtroak was the greateſt in nominating the perſon, to be approved by the people, and ordained by the Biſhops. And the Commentaries under Saint Ambroſe his name upon Epheſ. iv. 11. tell us, that at the firſt, the next of the Presbyters in rank was wont to be aſſumed, (and ſo might it well be practiced in ſome places) untill it was tried that divers times they fell out to be unfit for the place. Then, ſaith he, immutata eſt ratio proſpiciente conſilio, ut non or do ſed meritum crearet Epiſcopum multorum Sacerdotum judicio conſtitutum, nè indignus temer è uſurparet, & eſſet multis ſcandalum, The courſe was changed upon adviſe which provided, that a Biſhop ſhould not be made by rank, but by merit, to be eſteemed by the judgement multorum Sacerdotum, ſignifying by this term as well the Presbyters of the own Church, by whom he was deſired, as the Biſhops of other Churches, by whom he was ordained. For becauſe, according to that which we conceived afore, from the beginning Biſhops were propagated through all Churches, by no other means but by the aſſiſtance of neighbour Churches, that had Biſhops afore, hereupon it proceeded to be a cuſtome in the Church, that a Biſhop was not made without approbation and conſent of the neighbour Biſhops, from whom he was to recieve impoſition of hands, and with whom he was to preſerve the unity of the Church, which at that time was actuated by no means, but by the correſpondence of Biſhops in the name of their Churches. This is the ground of the cuſtome, that under three Biſhops, it was not uſuall to ordain one. Novatianus was ordained by no leſſe at Rome, in the way of Schiſme, againſt Cornelius who was ordained by ſixteen, as we reade in S. Cyprian. But when the proceeding of this buſineſſe came to be regulated by the Canons of Nice and Antiochia, the Church by that time being incorporate in the ſtate of the Romane Empire, then was it thought fit that a Biſhop ſhould be made by all the Biſhops of the Province, the Metropolitane, that is, the Biſhop of the head City, in chief, without whom nothing to be done, ſo that if ſome few agreed not, the buſineſſe nevertheleſſe to proceed, and be executed by three at the leaſt. The intent was indeed, ſo farre as opportunity ſhould ſerve, that theſe Acts ſhould be done at the Provinciall Synods of Biſhops, to be held twice a year by the fifth Canon of Nice, as may be obſerved among others, in that which Saint Auguſtine mentioneth contra Creſc. iii. 26. de veſtris majoribus exſtat ſecundi Tigiſitani concilium, cum pauciſsimis quidem factum, apud Cirtam, poſt perſecutionem codicum tradendorum, ut ibi in locum defuncti ordinaretur Epiſcopus. If no ſuch fell out it was provided, that three might do it, the reſt conſenting under their hands, Can. 19. Conc. Antioch. Thus, without conſent of the Biſhops all proceedings of Clergy and people were quite diſabled and becalmed, if any faction, any ſiniſter practice appeared in them, and all this upon the charge of the Apoſtle to Timothy, Lay hands ſuddenly on no man, neither be partaker of other mens ſinnes. And by virtue of their Ordination, a Biſhop was eſtabliſhed and inveſted, ſo that a Biſhop with Juriſdiction before Ordination, was an eſtate not yet come into the world, ſo long as the primitive cuſtome and rule of the Church was in force, which it ſeemeth ſucceeding cuſtome hath brought to paſſe ſince. Now of all parts of the office common to Biſhop and Presbyters, this of Ordination is that, which the Biſhop firſt began to exerciſe alone, ſo that with S. Chryſoſtome, and S. Hierome, it is taken in a manner for granted, that it was to be done by him alone. The one Hom. 11. in 1. ad Tim. 〈 in non-Latin alphabet 〉 , 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 non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , the ſenſe might better have been diverted, but running as it doth with the article, 〈 in non-Latin alphabet 〉 , 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. 〈 in non-Latin alphabet 〉 , with impoſition of my hands. Thus this word 〈 in non-Latin alphabet 〉 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 non-Latin alphabet 〉 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, Ʋt Epiſcopus ſine conſilio Clericorum ſuorum Clericos non ordinet, it à ut civium aſſenſum, & teſtimonium, & conniventiam quaerat. And as for impoſition of hands, we have in the Epiſtle aforeſaid of Firmilianus Biſhop of Caeſarea Cappadocia (if not rather of the whole act of Ordination) Omnis poteſtas & gratia in Eccleſia conſtituta eſt, in qua praeſident majores natu qui & baptizandi & manum imponendi & ordinandi habent poteſtatem. And in Ignatius his Epiſtle to Hero (whoſoever writ it, it is ancient enough to ſpeak to our purpoſe) ſpeaking to his Deacon of his Presbyters, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , They baptize, they celebrate the Euchariſt, they impoſe hands in Penance, they ordain, thou miniſtreſt unto them as holy Stephen at Jeruſalem to James and the Presbyters. And where it is provided Conc. Carthag. 4. c. 3. that the Preſbyters when the Biſhop giveth impoſition of hands ſhall likewiſe impoſe their hands by his, it behoveth us in their caſe alſo to call to mind that this is and was and ought to be, in ſigne of their conſent to what is done, the Apoſtle having ſaid to Timothy, Lay hands ſuddenly on no man, neither be partaker of other mens ſinnes. But the intereſſe of the people is inhanſed beyond all meaſure or rule of primitive practice. It will not ſerve the turn that the people had then ſatisfaction of the perſons and their competence to the Miniſteries to which they were ordained, unleſſe we will believe that when it is ſaid, Acts iv. 23. 〈 in non-Latin alphabet 〉 , the meaning is, that they were made by moſt voices of the people, ſignified by holding up their hands (as we find in Demoſthenes and others that cuſtome to have been in Greekiſh Communalties) Saul and Barnabas doing nothing but moderating the choice, that is in effect telling the voices. And to this purpoſe is alledged that of the Apoſtle, 2. Cor. viii. 19. And not that onely, but who was alſo choſen of the Churches to travel with us with this grace that is adminiſtred by us: where in the Greek, is 〈 in non-Latin alphabet 〉 , ſignifying Election, as they would have it, and not Ordination, ſeeing the office of carrying almes requireth no impoſition of hands. To which let me adde, if they refuſe not that help, the words of Ignatius much in the ſame kind, for in his Epiſtles ad Smyrn. & ad Polyc. out of his care and affection to his Church at Antiochia, having received news of their good eſtate, and finding himſelf in the like, he deſires the Church of Smyrna and Polycarpus to chuſe one to go with their letters to Antiochia, whom he will have called 〈 in non-Latin alphabet 〉 , (ſo it ſhould be read not 〈 in non-Latin alphabet 〉 ) or 〈 in non-Latin alphabet 〉 , a meſſenger in matters belonging to God, to certifie them of his good eſtate, and to congratulate with them of their own: this office it ſeemeth, requireth no impoſition of hands, and therefore that 〈 in non-Latin alphabet 〉 by which Ignatius deſireth them to appoint it, ſignifieth, as it ſhould ſeem, not Ordination but Election, by the ſame reaſon, as that of the Apoſtle. The reſt that is brought to avouch this new conceit, is the words of Zonaras, upon the firſt of the Canons of the Apoſtles, where in down right terms he delivereth the uſe of this word 〈 in non-Latin alphabet 〉 , to come from the faſhion of giving voices by holding up hands, uſed in the Church at firſt, to diſcern on wch ſide moſt voices were, from whence it came afterwards to be uſed for impoſition of hands. But let them bethink themſelves, that if theſe Presbyters were made by Saul and Barnabas by holding up hands of the people, then were they not made by impoſition of their own hands, for if we take that ſenſe of the word 〈 in non-Latin alphabet 〉 , the other muſt needs be excluded. And then let me ask, if it be a thing reaſonable, to meaſure the ſenſe of the Apoſtles language, by what was done at Athens, rathen then by that, which among the Jews, from whence the faith of Chriſt was tranſplanted, was known and in uſe. Or to imagine, that the Apoſtle, to follow the faſhion of Greekiſh communalties, never heard of in after ages of the Church, ſhould balk the Ceremony, which the people of God had received from Moſes, which was from old time frequented in creating their Sanedrin Judges, which the Apoſtles in their own perſons practiced, which the Church hath alwayes obſerved in promoting of Miniſters, ſignifying the overſhadowing of the Holy Ghoſt, and praying to obtein it. To the words of the Apoſtle and Ignatius, ſeeing they have in them no appearance of reſolute ſenſe, let me anſwer two wayes. Firſt, though they were not ordained by impoſition of hands, yet it is no inconvenience, they ſhould be called 〈 in non-Latin alphabet 〉 , uſing the word in a generall ſenſe, for thoſe that are ordained, or conſtituted, in any form, becauſe this form was ſo frequented in divers occaſions. As, for the purpoſe, among the Jews, all their Rabbies are called 〈 in non-Latin alphabet 〉 , which in the letter ſignifieth 〈 in non-Latin alphabet 〉 , or ordained by impoſition of hands, becauſe at the firſt ſo they were made, though they be not promoted after that form, but made, as ſince they are ordinarily made, by writing or word of mouth, as Rab. Moſes, in Sanedrin, chap. 4. writeth. But in the ſecond place obſerve the words which Ignatius writing to Polycarpus about this matter, uſeth, 〈 in non-Latin alphabet 〉 . Where for the conſtituting of a perſon fit for this purpoſe, he adviſeth him to convent one of theſe Aſſemblies wherein they uſed to adviſe about Ordinations, as hath been ſaid. And therefore it ſeemeth no inconvenience to think that he deſireth him to be ordained to that purpoſe. Whereupon it will not be amiſſe to inquire a little further to what Miniſtery in the Church ſuch a perſon may be thought to be ordained, wherein if we fail not, perhaps it will make us able to give a fair conjecture at that of the Apoſtle by the correſpondence of the caſes. Ignatius in the Epiſtle to the Philadelphians, writeth to them, for the ſame purpoſe as here he doth to thoſe of Smyrna, though the ſenſe is hitherto diſguiſed in the printed copies, in which the words runne thus, 〈 in non-Latin alphabet 〉 . Which words it is plain make no ſenſe. But I have ſeen the written copy of an old tranſlation of theſe Epiſtles in barbarous Latine, in Caius Colledge Library here with us, in wch theſe words are rendred thus, Quod annunciatum eſt mihi pacem habere Eccleſiam quae eſt in Antiochia Syriae: Decens eſt vos ut Eccleſiam Dei Ordinare Diaconum ad intercedendum illic Dei interceſsionem in congaudere ipſis in idipſum factis & glorific are nomen. He that made this tranſlation read here 〈 in non-Latin alphabet 〉 in ſtead of 〈 in non-Latin alphabet 〉 , & 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , wch now is read 〈 in non-Latin alphabet 〉 and maketh it no ſenſe, and this is without queſtion the true reading, for it followeth, 〈 in non-Latin alphabet 〉 . And where he ſaith afterwards, 〈 in non-Latin alphabet 〉 , it is agreeable to the charitableneſſe of thoſe times to think, that neighbour Churches ſent ſome their Biſhops, ſome their Presbyters or Deacons to comfort, to adviſe, to congratulate with his Church of Antiochia in their Biſhops abſence; and reaſonable it is that he ſhould deſire thoſe of Smyrna and Philadelphia ſhould ordain a Deacon for that purpoſe; but that they ſhould make a Biſhop for it, as now we reade it, is without the compaſſe of common ſenſe to imagine. Be it then reſolved, that it is no other then a Deacon which Ignatius deſires theſe of Smyrna as well as thoſe of Philadelphia to Ordain, to carry this meſſage. And let me have leave to conjecture, that thoſe whom the Apoſtle in the place alledged 2. Cor. viii. 23. calleth 〈 in non-Latin alphabet 〉 , meſſengers of the Churches, were by their rank in the Church no other then Deacons: Which is by like reaſon to be ſaid of Epaphroditus whom S. Paul. Phil. ii. 25. calleth the Apoſtle of the Philippians, and Miniſter of his neceſsities, and perhaps of Andronicus & Junias, reading it for the name of a man and not of a woman, Rom. xvi. 7. where they are called 〈 in non-Latin alphabet 〉 noted among the Apoſtles. For the name Apoſtle is relative to him by whom he is ſent; the Apoſtles of Chriſt, are Chriſts meſſengers, the Apoſtles of Churches, are the meſſengers which they ſend on common buſineſſe. Now ye ſhall often find in the practice of the ancient Church, that Deacons were ſent to forrein Churches about the buſineſſe of their own. And this practice beareth correſpondence with the Synagogue, for thoſe that are called among them 〈 in non-Latin alphabet 〉 , of whom Epiphanius ſpeaketh in theſe terms deſcribing their office, 〈 in non-Latin alphabet 〉 , that they are by interpretation Deacons or Miniſters, are by another name called 〈 in non-Latin alphabet 〉 which is verbatim 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , meſſengers of the Synagogue, becauſe it is like theywere wont to be imployed about buſineſſe of the Synagogue. And therefore if the perſon of whom S. Paul ſpeaketh be no other then S. Luke the Evangeliſt as many think, and the ſubſcription of that Epiſtle beareth, when he ſets him forth thus, 2. Cor. viii. 8, 18, 19. Now we have ſent with him our brother whoſe praiſe is in the Goſpel (or in preaching the Goſpel) through all the Churches, and not that alone, but was ordained by the Churches to travel with us, with this grace which is miniſtred by us, I ſhall not ſtick to think of him as of Philip the Deacon and Evangeliſt, that for his rank he was ordained a Deacon by conſent of many Churches, in ſome of them, to diſpenſe the almes they ſent with S. Paul to Hieruſalem, though for his perſonall grace he was an Evangeliſt. Nay if the queſtion be asked, to what rank Timothy was ordained by that impoſition of hands of the Presbytery, mentioned by the Apoſtle, my anſwer muſt be, ſeeing Presbyters are for the overſight of their Churches, and Biſhop he was none till he undertook his charge at Epheſus, that he was ordained Deacon by that Church to give attendance on S. Paul in his travels, for which purpoſe his perſonall grace of Evangeliſt was very opportune, for thus much Ignatius hath ſaid writing to the Deacons at Trallis, That the Deacons were ſuch as miniſtred a pure and blameleſſe miniſtery, as holy Stephen to bleſſed James, and Timothy and Linus to Paul, and Anacletus & Clemens to Peter. Now as for Zonaras, that had a mind to ſhew his reading in Demoſthenes, or the like Greek Authours, and improve it by expounding the Canons according to it, it is but ſending him to Balſamon for his anſwer, who writing upon the ſame Canon, hath met with this impertinence of his, with an unavoydable reaſon to convince his miſtake, which is, that 〈 in non-Latin alphabet 〉 in the Canons, cannot mean Election by moſt voyces, becauſe the choyce of a Biſhop is done by all the Biſhops of the Province, according to the Canons of Nice and Antiochia alledged afore▪ whereas the Ordination, which is 〈 in non-Latin alphabet 〉 , is performed by two or three, by the tenour of that Canon of the Apoſtles. And therefore Juſtellus, by the way, did not right to alledge Balſamon, for one that ſeconds Zonaras in this conceit, wherein it is plain he hath laid him upon his back. To which let me adde this. The v. Canon of Laodicea provideth 〈 in non-Latin alphabet 〉 , that is, Elections, ſaith Zonaras: for this Canon he alledgeth for his purpoſe, becauſe at Elections, ſcandals were ript up, and mens faults examined. And ſo ſay all thoſe, that allow the people intereſſe, of approving, or excepting againſt thoſe that ſtood to be ordained, but he that looketh as farre as the xiii. Canon of that Councel, will never allow the people right of Electing by moſt voyces according to that Councel which provideth, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , That the choice of ſuch as are to be placed in the rank of Presbyters, muſt not be yielded to the people. Now it is well enough known, that many times at theſe aſſemblies for making of Miniſters the votes of the people, deſiring ſuch or ſuch perſons for Biſhops, or Presbyters, or others, prevented the order in practice, nominating ſuch before hand, as they deſired to have made, as it is to be ſeen, in the eminent examples of S. Auguſtine among Presbyters, and S. Ambroſe among Biſhops. Neither was it an inconvenience, that thoſe which ordained ſhould balk the accuſtomed courſe, to give ſatisfaction to the peoples deſire when there was appearāce, that it was bred upon a due opinion of merit in the perſon recommended. And the caſe is in a manner the ſame, when the beſt Chriſtian Emperours, did oftentimes of themſelves nominate to the Biſhopricks of the chief ſeats of the Empire, where the State was moſt intereſſed in the condition of the perſon to be ordained. For in this they proceeded, as thoſe, in whom reſted all the right of the people in that Common-wealth. The Biſhops proceeding to do their office, upon due knowledge and approbation of the perſon, without examining the courſe and proceeding, as not ſo near concerning their charge. And thus it is plain, that the Apoſtles did not leave the choice of Matthias, or the ſeven Deacons, at large to the people: but qualifying the perſons by their directions, in whom thoſe qualities were found, (reſting indifferent themſelves) they referred to the knowledge of the people. For ſo we reade of Matthias, Acts i. 21. Of theſe men that have companied with us, ever ſince the Lord Jeſus went in and out among us, muſt one be choſen, to be a witneſſe of his reſurrection with us. And of the ſeven Deacons, Acts vi. 3. Wherefore, Brethren, look you out among you ſeven men of honeſt report, full of the holy Ghoſt, and wiſdome, whom we may appoint over this buſineſſe: but had the perſons been found not qualified, no man will be ſo groſſe as to think the Apoſtles might not, or ought not, to controll the choice. And though it were granted, which with truth cannot be granted, that the Presbyters aforeſaid were made by Saul and Barnabas, upon moſt voyces of the people, yet if we reſerve to them, the Nomination of the perſons, the intereſſe of the people will be leſſe, rather then more, then the people of this Church uſeth at the preſent though not in themſelves, yet in the Patrones of Churches, to whom the Church yieldeth it, in the name of the people, in reſpect to the merit of thoſe, that built or indowed Churches: at leaſt if the ancient Canon were in uſe. For though it be a little without the terms of my ſubject, yet let me ſay this word, for the proviſion of Paſtours in rurall Congregations, that by the order thus farre ſpecified, it muſt needs come from the Mother-church, out of the gremialls of it. In the firſt ages of the Church, there is little or no mention but of Presbyteries in groſſe, for the common ſervice of Mother-churches, whereof hitherto we ſpeak. Afterwards, when the faith was planted, and Congregations ordered, in the Territories of thoſe Cities, or Dioceſes of thoſe Churches, we find in the 25. Canon of Neoceſarea a difference made between the Presbyters of them, whereof ſome are called there 〈 in non-Latin alphabet 〉 , others, 〈 in non-Latin alphabet 〉 , theſe of the Mother-church, thoſe of rurall Congregations. And by the Canon of Chalcedon mentioned afore, forbidding all Ordinations at large, but for the ſervice of the city Church, or other depending on it, it appeareth, that by virtue of the Ordination in the Mother Church, wherein the people concurred no otherwiſe then hath been ſaid, whether Presbyters or other Miniſters were inveſted in their charge of thoſe Churches. Before that time it is to be obſerved that the Councel of Nice, Can. xv. forbidding Miniſters to paſſe from Citie to Citie, (whether Biſhops, Presbyters or Deacons) that is, to leave their own Mother-church, to ſerve in another Mother-church, proceedeth in theſe terms, 〈 in non-Latin alphabet 〉 , It ſeemed good to put down the faſhion that is come up in ſome parts beſides the Rule. Signifying that the Rule of the Church from the beginning was to ordain Miniſters in Mother-churches, for the ſervice of thoſe Mother-churches. But in the xvi. Canon next following, it is further provided, that they ſhall be conſtrained to return to their firſt charges, in theſe terms, 〈 in non-Latin alphabet 〉 . They muſt be conſtrained by all means to return into their own Dioceſes. For 〈 in non-Latin alphabet 〉 in the Canons ſignifieth the countrey lying to the Citie of the Mother-church, which we call the Dioceſe. This Canon ſpeaking of Presbyters and Deacons, and not of Biſhops, beſides the voyding of ſuch attempts, which is done in the xv. Canon afore, providing a courſe to conſtrain them to return, extendeth further then the other did, to Presbyters and Deacons in countrey Cures, whereas that reſted in the Mother-church. So the 3. Canon of Antiochia, ſo the xv. of the Apoſtles, providing that Miniſters ſhould not leave 〈 in non-Latin alphabet 〉 , their Dioceſes, as was ſaid, ſpeak plain to let us know how much the Cures of the whole Dioceſe, and the Perſons by whom they were exerciſed, were in the diſpoſing of the Mother Church, when it appeareth, that the Miniſters of them could not depart, to ſerve in or under other Churches, till they were diſmiſſed their firſt charge, with letters of licence from the Mother-church, which they called 〈 in non-Latin alphabet 〉 or Dimiſſorias. Wherein, the condition of the Church, is juſt that of the Greekiſh Colonies. They were wont to have their Prieſts ſent them from the Mother-cities, and reſerved the firſt fruits which were the Prieſts due, for an honour to their founders: as Thucydides lib. 1. and his Scholiaſt writeth, alledging this for an occaſion of that warre, becauſe thoſe of Corcyra, neglected their Mother-citie of Corinth, in that accuſtomed right. So all rurall Congregations, being at firſt nothing but colonies of the Faith, planted from Mother-churches, founded in Mother-cities, from the time of the Apoſtles, it was but reaſon they ſhould receive their Paſtors from the head of the Dioceſe, where the charge of overſeeing, as well as planting them belonged. The right of preſenting then, yielded by the Church (to the people or to the Patrone, it concerns not in her regard) if it were to Orders as well as to Cures, were more then the People ſhould have, in chuſing out of thoſe which Saul and Barnabas might nominate. But he that would have the people, both name the perſons, and chuſe out of thoſe themſelves named, neglecting impoſition of hands, or injoyning it upon the choice, muſt firſt put the Epiſtles to Timothy & Titus out of the Bible, leaſt at the firſt inſight, that appeare to belong to the office of men of their place, the account whereof lyeth upon their charge. As for the conſtituting of Biſhops, fit it is in the firſt place, proviſion be made, for the intereſſe of the State, as well in ordering the choyces, as in approving the perſons choſen, that no man be eſtabliſhed, prejudiciall to the Commonwealth. But yet that courſe, in which the Chriſtian Emperours of ancient times, interpoſed themſelves to nominate the perſons being acknowledged to be beſides the Rule, did not deſtroy it in all but balk it for the time. Now if the people from the beginning had a due ſhare of intereſſe in giving conſent to thoſe which were to be ordained their Presbyters, much more muſt we needs think that it was due and of right, that the votes of the Presbyters, and conſent of the people, ſhould go before, in deſigning the Perſons, under whom and with whom they were to guide and be guided in Spirituall matters. As for impoſition of hands of neighbour Biſhops, with whom the unitie of the Church was to be preſerved by the Ordained, it was not then the formalitie of a thing done, but the ſubſtance of the Act, reſting upon the account of them that did it by virtue of the Apoſtles charge. And therefore though it is not eaſie for me to judge, how farre it concerneth the Church to retain the Primitive form, yet it is eaſie for indifferent perſons to diſcern, how much is required to the retaining of it.

Something would here be ſaid in the laſt place of that which dependeth upon theſe two laſt particulars, of Penance and Ordination: that is, the cenſure of offenſes, whether in doctrine or manners of perſons Ordained; becauſe the Apoſtle ſeemeth to referre this to Timothy, that is, to the Biſhop alone, not mentioning any concurrence of his Presbyters in it. For ſo we reade, 1. Tim. v. 19, 20. Againſt an Elder receive not an accuſation, but under two or three witneſſes. Them that ſinne rebuke before all, that others alſo may have fear. But having hitherto ſhewed, that our Lord in the Goſpel hath appointed matters of particular offenſe, to come before the Conſiſtory of Biſhop and Presbyters: That the Apoſtles themſelves, in divers matters belonging to the Government of the Church, uſed their aſſiſtance: That in the Primitive times of the Church, even under the Apoſtles, matters of Cenſure and Ordination both were wont to paſſe by the Presbyters, but in the Aſſemblies of Chriſtian people: Let me referre this to al indifferent perſons to judge, whether the ſame courſe of proceeding were in likelyhood obſerved in the cenſure of Presbyters. The Apoſtles direction, regulating what information to admit, is directed to Timothie alone; for the meaning is not, that two or three ſhould be preſent when it is put in, but that it ſhould not be admitted, but, (as the Syriack tranſlateth it) upon the mouth, that is, the word, of two or three witneſſes: But the cenſure of reproof is preſcribed to paſſe in the congregation, when he ſaith, them that ſinne, that is, them that are found in fault, rebuke before all, that others may have fear, no otherwiſe then the cenſure of the Apoſtle did and was preſcribed to do, 1. Cor. v. 4. 2. Cor. ii. 6. and therefore we are to think, that the examination of ſuch cauſes muſt paſſe, as others of like nature, by him with the Presbyters, to whom the Apoſtle had aſſigned a charge of governing the Church there, Acts xx. 28, 35. So the keyes of the Church given to S. Peter and to the Apoſtles, were nevertheleſſe intended to be exerciſed by the Church, as hath been ſaid. So the charge of excommunicating Hereticks is directed to Titus alone, Titus iii. 10. But we have no reaſon therefore to imagine, that Titus is directed to proceed otherwiſe in it, then we know the Church was wont to proceed in Cenſures of that nature, according to that which hath been ſaid. And ſo it is in the caſe that followeth a little after, verſe 22. Lay hands ſuddenly on no man, neither be partaker of other mens ſinnes; where the rule of Ordinations is directed to Timothy alone, yet have we no cauſe to believe that it was practiced by him, otherwiſe then according to the form aforeſaid, joyning with him the Ptesbyters in impoſition of hands, as was practiced by the Apoſtle. The eminence of their place is to be acknowledged, becauſe the Apoſtles inſtructions, for managing theſe matters, are directed to them alone: But their courſe of proceeding muſt be meaſured by that which we know otherwiſe.

THat which hath been ſaid, being intended to repreſent the form delivered in Scripture by the agreement of Hiſtoricall truth and primitive practice, concerneth no more as every man ſees, then the government of Mother-churches contained in Mother-cities: Becauſe that is all the Scripture hath expreſſed. But what influence and effect this ought to have in the preſent ſtate of the Church, now that Dioceſes are divided, Churches built, and congregations aſſigned, is not for a private perſon to particularize, unleſſe he meant to build Churches (as ſome men do Caſtles) in the air. Let it be enough to ſay thus much in generall, which every man muſt think that believeth what hath been ſaid to be true, that he that aimeth at the Primitive form, and that which cometh neareſt the inſtitution of our Lord and his Apoſtles, muſt not think of deſtroying Biſhops but of reſtoring their Presbyteries. Were it but an humane Ordinance of yeſterday, eſtabliſhed by due courſe of right, let me be bold to ſay, that if Aerius withdraw his ſubmiſſion to it, he muſt come within Epiphanius his liſt of Hereticks: not underſtanding an Heretick in S. Auguſtines ſenſe, (wherein Tertullian in his book de praeſcript. went afore him) to be none but he that will not believe ſome point of doctrine neceſſary, as the means of ſalvation, to be believed: but according to the latitude of the word, taking all to be Hereticks that make Sects, and aſſemble themſelves apart beſides the Church of God lawfully ſettled. This ſenſe is uſed in Can. 6. Conc. 1. Conſtantinop. where they are counted Hereticks that hold the ſound faith, 〈 in non-Latin alphabet 〉 . And this latitude it ſeemeth Epiphanius compriſed, becauſe he reckoneth the Quartadecimani in the roll of Hereticks. Theſe, when the poſition, whereupon the ſeparation is grounded, is not of weight (ſetting their ſeparation aſide) to ſeparate them from the inviſible Church, are ſince according to the Authors named afore by a proper term called Schiſmaticks, though Hereticks in the proper ſenſe ſeparate no leſſe then they do. And of this crime my earneſt deſire is, that thoſe which have ſeparated themſelves from this Church of England upon this quarrel of government by Biſhops, or the like unjuſt or unſufficient cauſes, may ſtand acquitted, though how they will acquit themſelves of it, I cannot yet perceive. But if the rank of Biſhops over their Presbyters be not onely a juſt humane Ordinance, but eſtated in poſſeſſion of ſixteen hundred years without deceit or violence at the beginning, let me have leave to think it will be hard to ſhew a better title of humane right for any eſtate upon the earth. How much more when the poſſeſſion is avouched to have been delivered from the hands and time of the Apoſtles, muſt it needs ſeem ſtrange that the ſucceſſours of their place ſhould be deſtroyed by the ſons of their faith? Be it pardonable for our neighbours and Brethren of the reformed Churches abroad to have overſeen the ſucceſſion of the Apoſtles, becauſe they could not diſcern it, as they found it blended with ſuch abundance of acceſſories, eſpecially in the perſons of men that hated to be reformed: But among us, there hath been time to plead the right to the quick, and though not without eagerneſſe of debate, which intereſſe breedeth, yet alwayes with advantage to the true tenure: And among the multitude of ſpeech that this time hath bred, we have heard little or nothing as yet of new reaſons to quell the cauſe with. So that before advancing new plea, the old right deſcending from ſuch hands, ſtandeth now in as good terms as ever heretofore. As for the point of peace within our ſelves, and correſpondence with our neighbours, be it conſidered how large S. Hierom (of all Church writers leaſt favourable to the Order, as he that found himſelf pinched with the Biſhop of Jeruſalem) hath been nevertheleſſe in acknowledging, that the peace of particular Churches could not be preſerved without it. To which we muſt adde the remembrance of ſo many happy dayes as this Church ſince the Reformation hath ſeen, without ſuch ruptures as have fallen out in other parts, by the benefit of it, among a people alwayes obſerved to be of all others moſt daring to innovate opinions, in matters of religion eſpecially, as well as in thoſe that concern other knowledge. But he that calleth to remembrance that correſpondence which in ancient times was actuated between Churches of ſeverall nations & people, commercio formatarum, as Optatus ſpeaketh, by traffique of thoſe letters of correſpondence, which under ſet forms were wont to paſſe between Biſhops, in the name of their Churches, (the true form of that unitie which our Lord commended to his Church, after it was become Catholick) muſt needs lament to ſee that moſt beautifull peace of this Government in ancient time, defaced and loſt, by the fault of them that hate to be reformed, in the diſſenſions of Chriſtendome, alledged to deſtroy it. The honour and eſteem which the learned of the reformed Churches abroad have profeſſed of the ſtate of our Churches, and our charity in excuſing the neceſſities of theirs, and acknowledging the efficacy of the Miniſtery which they uſe, will be ſufficient through Gods goodneſſe to actuate the correſpondence we deſire to preſerve with them, without thoſe innovations which they never required at our hands to ſuch purpoſe. But he that acknowledgeth and is glad to ſee theſe heads ſtand in their right place, looking back upon their beginning, which was to ſucceed the Apoſtles over ſeverall Presbyteries, in the place which they held over all for the time, muſt needs miſſe their relatives, the bodies of theſe Presbyteries, in the government of Churches. And though that alteration cannot be charged upon any man, which is come to paſſe through time and inſenſible cuſtome: eſpecially, ſeeing it cannot be counted an alteration in this Church of England, becauſe we are to think it had prevailed in the Church before this Nation received the Faith: yet muſt it needs be remembred, by him that believeth all the evil conſequences which this government is charged with, whether in opinion or truth, to have come from the diſcharge of Presbyteries from their part of the office. One particular no man need to be nice in reckoning to be of that nature, though it is not in the power of one man (were he as much in love as I am with the primitive form) or ſcarce of one age, without a publick act to amend it: That is the committing of juriſdiction at large, (even that which is proper and eſſentiall to the Church, by the power of the keyes which our Lord hath given it, as hath been ſaid) in effect, to Lay perſons, Which juriſdiction though for the preſent, it paſſe not upon preſent adviſe, but upon Laws of the Church for the purpoſe, yet ſo long as Laws are generall and few, Caſes particular and numberleſſe, will alwayes deſerve to be exerciſed, with mature and charitable adviſe of thoſe to whoſe charge our Lord firſt committed it, if we mean to attain the ends of correction and example. Though the profeſſion by which it is miniſtred deſerve to retain the rank it holdeth, in regard of thoſe other points of juriſdiction in charitable cauſes, by the favour of Princes, and laws of Common-wealths annexed to the Church, paſſing as it doth, by the laws whereof they profeſſe knowledge. This inconvenience, if ſuch it be counted, ſeemeth to proceed from that unſenſible change whereof hath been ſaid: for had the Presbyteries continued, as at the beginning, upon the exerciſe of this Diſcipline of Penance, it is not to be thought that power could have been ſo lightly alienated as from one, wherein a number had their intereſſe. But this, and the like conſequences ſeem to have brought this undue opinion upon the Church Government, that as Cathedrall Churches long ſince, ſo now the State of Biſhops among indifferent men is counted a matter of indifference, which had they continued in the Primitive charge, muſt needs have been counted, as counted they ought to be, inviolable. And therefore though as the caſe ſtandeth, it is neither poſſible nor deſired, to call the whole Presbytery of a Dioceſe to a ſhare in the publick government, yet let me have leave to ſay, that the next courſe to retrive the Primitive form, with the wholeſome grounds and conſequences of it, is to reeſtate theſe Presbyteries in Cathedrall Churches, and perhaps, in other populous places, ſeats of juriſdictions, where the Dioceſe is great, furniſhing them with number of men of abilities, and joyning them with and under the Biſhops, for aſſiſtance in all parts of the office hitherto proved common to both. It ſeems the means that hath brought to paſſe that inſenſible change whereof we ſpeak, was from the beginning no other then this, becauſe the form of proceeding in particular Churches was never regulated by Canons of the Church, but left to particular cuſtome: And therefore it is paſt my apprehenſion how more right ſhould be done, then diſtributing the common charge into particular intereſſe, by ſuch rules as may beſt expreſſe thoſe generall terms, which the pureſt Primitive times were content with; that as without the Biſhop nothing to be done, ſo the Biſhop to do nothing without advice of his Presbyters. The performance of divine ſervice in the Cathedrall, common ſenſe finds too ſlight a work for ſuch perſons; the cures of all Churches within ſuch populous places, if they belonged to their titles, would be a work ſutable to ſuch prime abilities. Then the exerciſe of the power of the keyes in the diſcipline of Penance, Triall and Approvement of perſons preſented to Cures, or aſſiſtance of Cures, according to laws, (excluding all Ordinations without ſuch title) Cenſure of offenſes in doctrine, or life of perſons ordained, alwayes under the Biſhop, and for his aſſiſtance, are works that require mature adviſe, and paſſe beſt in cōmon for ſatisfaction to the publick, matters of religion being by nature more popular then the Common-wealth. If this be not enough, ſuch may be mēs abilities that all theſe Presbyteries may become ſchools of the Prophets, and Seminaries of able Preachers through the ſeverall Juriſdictions or Dioceſes: A thing wiſhed on all hands, but not to be expected without means to bring it to paſſe. This hath been alwayes deſired at the hands of Cathedrall Churches, and ſome ſteps of it remain ſtill in ſome of ours, & though the ſtaple of this education being long ſince drained from other places to the two Univerſities, the charge hath been ſuſtained by them alone with unſpeakable benefit, to the Church, as well as to the Common-wealth, yet the aſſiſtance of theſe places with them, for the ſervice of the Church, is not to be counted their prejudice, leaving intire unto them the place they poſſeſſe, of Seminaries of the Common-wealth.