without a fixt and limited jurisdiction 4. Either in this place is no jurisdiction at all intimated de antiquo or concredited de novo or if there be it is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 28. Bishops and Feeders and then it belongs either to the Bishops alone or to the Presbyters in conjunction with and subordination to the Bishops for to the meer Presbyters it cannot be proved to appertaine by any intination of that place 5. How and if these Presbyters which came from Ephesus and the other parts of Asia were made Bishops at Miletus Then also this way all difficulty will be removed And that so it was is more then probable for to be sure Timothy was now entring and fixing upon his See and it was consonant to the practise of the Apostles and the exigence of the thing it selfe when they were to leave a Church to fixe a Bishop in it for why else was a Bishop fixt in Ierusalem so long before in other Churches but because the Apostles were to be scattered from thence and there the first bloudy field of Martyrdome was to be fought And the case was equall here for S. Paul was never to see the Churches of Asia any more and he foresaw that ravening wolves would enter into the folds and he had actually plac'd a Bishop in Ephesus and it is unimaginable that he would not make equall provision for other Churches there being the same necessity from the same danger in them all and either S. Paul did it now or never and that about this time the other sixe Asian Churches had Angels or Bishops set in their candlesticks is plain for there had been a succession in the Church of Pergamus Antipas was dead and S. Timothy had sate in Ephesus and S. Polycarpe at Smyrna many years before S. Iohn writ his Revelation 6. Lastly that no jurisdiction was in the Ephesine Presbyters except a delegate and subordinate appeares beyond all exception by S. Pauls first epistle to Timothy establishing in the person of Timothy power of coercitive jurisdiction over Presbyters and ordination in him alone without the conjunction of any in commission with him for ought appeares either there or else-where * 4. The same also in the case of the Cretan Presbyters is cleare For what power had they of Iurisdiction For that is it we now speak of If they had none before S. Titus came we are well enough at Crete If they had why did S. Paul take it from them to invest Titus with it Or if he did not to what purpose did he send Titus with all those powers before mentioned For either the Presbyters of Crete had jurisdiction in causes criminall equall to Titus after his coming or they had not If they had then what did Titus doe there If they had not then either they had no jurisdiction at all or whatsoever it was it was in subordination to him they were his inferiours and he their ordinary Iudge and Governour 5. One thing more before this be left must be considered concerning the Church of Corinth for there was power of excommunication in the Presbytery when they had no Bishop for they had none of diverse yeares after the founding of the Church and yet S. Paul reprooves them for not ejecting the incestuous person out of the Church * This is it that I said before that the Apostles kept the jurisdiction in their hands where they had founded a Church and placed no Bishop For in this case of the Corinthian incest the Apostle did make himselfe the sole Iudge For I verily as absent in body but present in spirit have judged already and then secondly S. Paul gives the Church of Corinth commission and substitution to proceed in this cause In the name of our Lord Iesus Christ when ye are gathered together and MY SPIRIT that is My power My authority for so he explaines himselfe MY SPIRIT WITH THE POWER OF OUR LORD IESVS CHRIST to deliver him over to Satan And 3. As all this power is delegate so it is but declarative in the Corinthians for S. Paul had given sentence before and they of Corinth were to publish it 4. This was a commission given to the whole assembly and no more concernes the Presbyters then the people and so some have contended but so it is but will serve neither of their turnes neither for an independant Presbytery nor a conjunctive popularity As for S. Paul's reprooving them for not inflicting censures on the peccant I have often heard it confidently averred but never could see ground for it The suspicion of it is v. 2. And ye are puffed up and have not rather mourned that he that hath done this deed might be TAKEN AWAY FROM AMONG YOU Taken away But by whom That 's the Question Not by them to be sure For TAKEN AWAY FROM YOU implies that it is by the power of another not by their act for no man can take away any thing from himselfe He may put it away not take it the expression had been very imperfect if this had been his meaning * Well then In all these instances viz. of Ierusalem Antioch Ephesus Crete and Corinth and these are all I can find in Scripture of any consideration in the present Question all the jurisdiction was originally in the Apostles while there was no Bishop or in the Bishop when there was any And yet that the Presbyters were joyned in the ordering Church affaires I will not deny to wit by voluntary assuming them in partem sollicitudinis and by delegation of power Apostolicall or Episcopall and by way of assistance in acts deliberative and consiliary though I find this no where specified but in the Church of Ierusalem where I prooved that the Elders were men of more power then meere Presbyters men of Apostolicall authority But here lies the issue and straine of the Question Presbyters had no jurisdiction in causes criminall and pertaining to the publick regiment of the Church by vertue of their order or without particular substitution and delegation For there is not in all Scripture any commission given by Christ to meere Presbyters no divine institution of any power of regiment in the Presbytery no constitution Apostolicall that meere Presbyters should either alone or in conjunction with the Bishop governe the Church no example in all Scripture of any censure inflicted by any meere Presbyters either upon Clergy or Laity no specification of any power that they had so to doe but to Churches where Colledges of Presbyters were resident Bishops were sent by Apostolicall ordination not only with power of imposition of hands but of excommunication of taking cognisance even of causes and actions of Presbyters themselves as to Titus and Timothy the Angell of the Church of Ephesus and there is also example of delegation of power of censures from the Apostle to a Church where many Presbyters were fix't as in the case of the Corinthian
all others whom himselfe in the next words points out by the description of their office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Feed the flock of God as Bishops or being Bishops and overseers over it And that to rulers he then spake is evident by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it was impertinent to have warned them of tyranny that had no rule at all * The meere Presbyters I deny not but are included in this admonition for as their office is involved in the Bishops office the Bishop being Bishop and Presbyter too so is his duty also in the Bishops so that pro ratâ the Presbyter knowes what lies on him by proportion and intuition to the Bishops admonition But againe * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Iohn the Apostle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Presbyter to Gajus the Presbyter to the elect Lady 2. * If Apostles be called Presbyters no harme though Bishops be called so too for Apostles and Bishops are all one in ordinary office as I have proved formerly Thus are those Apostolicall men in the Colledge at Ierusalem called Presbyters whom yet the Holy Ghost calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principall men ruling men and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbyters that rule well By Presbyters are meant Bishops to whom only according to the intention and exigence of Divine institution the Apostle had concredited the Church of Ephesus and the neighbouring Citties ut solus quisque Episcopus praesit omnibus as appears in the former discourse The same also is Acts 20. The Holy Ghost hath made you Bishops and yet the same men are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one place expounds the other for they are both ad idem and speake of Elders of the same Church * 3. Although Bishops be called Presbyters yet even in Scripture names are so distinguished that meer Presbyters are never called Bishops unlesse it be in conjunction with Bishops and then in the Generall addresse which in all faire deportments is made to the more eminent sometimes Presbyters are or may be comprehended This observation if it prove true will clearely show that the confusion of names of Episcopus and Presbyter such as it is in Scripture is of no pretence by any intimation of Scripture for the indistinction of offices for even the names in Scripture it selfe are so distinguished that a meere Presbyter alone is never called a Bishop but a Bishop an Apostle is often called a Presbyter as in the instances above But we will consider those places of Scripture which use to be pretended in those impertinent arguings from the identity of Name to confusion of things and shew that they neither enterfere upon the maine Question nor this observation * Paul and Timotheus to all the saints which are in Christ Iesus which are at Philippi with the Bishops and Deacons I am willinger to choose this instance because the place is of much consideration in the whole Question and I shall take this occasion to cleare it from prejudice and disadvantage * By Bishops are here meant Presbyters because * many Bishops in a Church could not be and yet * S. Paul speaks plurally of the Bishops of the * Church of Philippi and therefore must meane * meere Presbyters * so it is pretended 1. Then By Bishops are or may be meant the whole superior order of the clergy Bishops and Priests and that he speaks plurally he may besides the Bishops in the Church comprehend under their name the Presbyters too for why may not the name be comprehended as well as the office and order the inferiour under the superiour the lesser within the greater for since the order of Presbyters is involved in the Bishops order and is not only inclusively in it but derivative from it the same name may comprehend both persons because it does comprehend the distinct offices and orders of them both And in this sense it is if it be at all that Presbyters are sometimes in Scripture called Bishops * 2. Why may not Bishops be understood properly For there is no necessity of admiitting that there were any meere Presbyters at all at the first founding of this Church It can neither be proved from Scripture not antiquity if it were denyed For indeed a Bishop or a company of Episcopall men as there were at Antioch might doe all that Presbyters could and much more And considering that there are some necessities of a Church which a Presbyter cannot supply and a Bishop can it is more imaginable that there was no Presbyter then that there was no Bishop And certainely it is most unlikely that what is not expressed to wit Presbyters should be onely meant and that which is expressed should not be at all intended * 3. With the Bishops may be understood in the proper sense and yet no more Bishops in one Diocesse then one of a fixt residence for in that sense is S. Chrysostome and the fathers to be understood in their commentaries on this place affirming that one Church could have but one Bishop but then take this along that it was not then unusuall in such great Churches to have many men who were temporary residentiaries but of an Apostolicall and Episcopall authority as in the Churches of Ierusalem Rome Antioch there was as I have proved in the premises Nay in Philippi it selfe If I mistake not as instance may be given full and home to this purpose Salutant te Episcopi Onesimus Bitus Demas Polybius omnes qui sunt Philippis in Christo unde haec vobis Scripsi saith Ignatius in his Epistle to Hero his Deacon So that many Bishops we see might be at Philippi and many were actually there long after S. Paul's dictate of the Epistle * 4. Why may not Bishops be meant in the proper sense Because there could not be more Bishops then one in a Diocesse No By what law If by a constitution of the Church after the Apostles times that hinders not but it might be otherwise in the Apostles times If by a Law in the Apostles times then we have obtained the main question by the shift and the Apostles did ordain that there should be one and but one Bishop in a Church although it is evident they appointed many Presbyters And then let this objection be admitted how it will and doe its worst we are safe enough * 5. With the Bishops may be taken distributively for Philippi was a Metropolis and had diverse Bishopricks under it and S. Paul writing to the Church of Philippi wrote also to all the daughter Churches within its circuit and therefore might well salute many Bishops though writing to one Metropolis and this is the more probable if the reading of this place be accepted according to Oecumenius for he reads it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coepiscopi◠Diaconis Paul and Timothy to the Saints at Philippi and to our fellow Bishops * 6. S. Ambrose referres this clause of
discourse showes clearely not only the Bishops to be superiour in jurisdiction but that they have sole jurisdiction and the Presbyters only in substitution and vicaridge ** DIvers other acts there are to attest the superiority of the Bishops jurisdiction over Priests and Deacons as that all the goods of the Church were in the Bishops sole disposing and as at first they were laid at the Apostles feet so afterwards at the Bishops So it is in the 41. Canon of the Apostles so it is in the Councell of Gangra and all the world are excluded from intervening in the dispensation without expresse delegation from the Bishop as appears in the seventh and eight Canons and that under pain of an anathema by the holy Councell * And therefore when in successe of time some Patrons that had founded Churches and endowed them thought that the dispensation of those lands did not belong to the Bishop of this the third Councell of Toledo complains and makes remedy commanding ut omnia SECUNDUM CONSTITUTIONEM ANTIQUAM ad Episcopi ordinationem potestatem pertineant The same is reniewed in the fourth Councell of Toledo Noverint autem conditores basilicarum in rebus quas eisdem Ecclesiis conferunt nullam se potestatem habere SED IUXTA CANONUM INSTITUTA sicut Ecclesiam ita dotem ejus ad ordinationem Episcopi pertinere These Councells I produce not as Iudges but as witnesses in the businesse for they give concurrent testimony that as the Church it selfe so the dowry of it too did belong to the Bishops disposition by the Ancient Canons For so the third Councell of Toledo calls it antiquam Constitutionem and it selfe is almost 1100. years old so that still I am precisely within the bounds of the Primitive Church though it be taken in a narrow sense For so it was determin'd in the great Councell of Chalcedon commanding that the goods of the Church should be dispensed by a Clergy steward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the pleasure or sentence of the Bishop ADde to this that without the Bishop's dimissory letters Presbyters might not goe to another Diocesse So it is decreed in the fifteenth Canon of the Apostles under paine of suspension or deposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the censure and that especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he would not returne when his Bishop calls him The same is renewed in the Councell of Antioch cap. 3. and in the Councell of Constantinople in Trullo cap. 17. the censure there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be deposed that shall without dimissory letters from his Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fixâ— himselfe in the Diocesse of another Bishop But with license of his Bishop he may Sacerdotes vel alii Clerici concessione suorum Episcoporum possunt ad alias Ecclesias transmigrare But this is frequently renewed in many other Synodall decrees these may suffice for this instance * But this not leaving the Diocesse is not only meant of promotion in another Church but Clergy men might not travaile from Citty to Citty without the Bishops license which is not only an argument of his regiment in genere politico but extends it almost to a despotick But so strict was the Primitive Church in preserving the strict tye of duty and Clericall subordination to their Bishop The Councell of Laâ—dicea commands a Priest or Clergy man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to travail without Canonicall or dimissory letters And who are to grant these letters is expressed in the next Canon which repeats the same prohibition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Priest or a Clerke must not travaile without the command of his Bishop and this prohibition is inserted into the body of the Law de consecrat dist 5. can non oportet which puts in the clause of Neque etiam Laicum but this was beyond the Councell The same is in the Councell of Agatho The Councell of Venice adds a ceÌ„sure that those Clerks should be like persons excommunicate in all those places whither they went without letters of license from their Bishop The same penalty is inflicted by the Councell of Epaunum Presbytero vel Diacono sine Antistitis sui Epistolis ambulanti communionem nullus impendat The first Councell of Tourayne in France and the third Councell of Orleans attest the selfe same power in the Bishop and duty in all his Clergy BUT a Coërcitive authority makes not a complete jurisdiction unlesse it be also remunerative the Princes of the Nations are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactors for it is but halfe a tye to indeare obedience when the Subject only fears quod prodesse non poterit that which cannot profit And therefore the primitive Church to make the Episcopall jurisdiction up intire gave power to the Bishop to present the Clerks of his Diocesse to the higher Orders and neerer degrees of approximation to himselfe and the Clerks might not refuse to be so promoted Item placuit ut quicunque Clerici vel Diaconi pro necessitatibus Ecclesiarnm non obtemperaverint EPISCOPIS SUIS VOLENTIBUS EOS AD HONOREM AMPLIOREM IN SUA ECCLESIA PROMOVERE nec illic ministrent in gradu suo unde recedere noluerunt So it is decreed in the African Code They that will not by their by Bishop be promoted to a Greater honour in the Church must not enjoy what they have already But it is a question of great consideration and worth a strict inquiry in whom the right and power of electing Clerks was resident in the Primitive Church for the right and the power did not alwaies goe together and also severall Orders had severall manner of election Presbyters and inferior Clergy were chosen by the Bishop alone the Bishop by a Synod of Bishops or by their Chapter And lastly because of late strong outcries are made upon severall pretensions amongst which the people make the biggest noise though of all their title to election of Clerks be most empty therefore let us consider it upon all its grounds 1. In the Acts of the Apostles which are most certainely the best precedents for all acts of holy Church we find that Paul and Barnabas ordain'd Elders in every Church and they passed thorough Lystra Iconium Antioch and Derbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointing them Elders * S. Paul chose Timothy Bishop of Ephesus and he saies of himselfe and Titus For this cause I SENT thee to Crete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou shouldest oppoint Presbyters or Bishops be they which they will in every City The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that the whole action was his For that he ordain'd them no man questions but he also APPOINTED THEM and that was saith S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I commanded thee It was therefore an Apostolicall ordinance that the BISHOP SHOULD APPOINT PRESBYTERS Let there be halfe so much showne for the people and
the Schismatick but before this Councell no example no president of subscriptions of the Presbyters either to Oecumenicall or Provinciall Synods Indeed to a Diocesan Synod viz. that of Auxerre in Burgundy I find 32 Presbyters subscribing This Synod was neither Oecumenicall nor Provinciall but meerely the Convocation of a Diocesse For here was but one Bishop and some few Abbots and 32 Presbyters It was indeed no more then a visitation or the calling of a Chapter for of this we receive intimation in the seaventh Canon of that assembly ut in medio Maio omnes Presbyteri ad Synodum venirent that was their summons in Novembri omnes Abbates ad Concilium so that here is intimation of a yearely Synod besides the first convention the greatest of them but Diocesan and therefore the lesser but conventus Capitularis or however not enough to give evidence of a subscription of Presbyters to so much as a Provinciall Councell For the guise of Christendome was alwaies otherwise and therefore it was the best argument that the Bishops in the Arian hurry used to acquit themselves from the suspition of heresy Neque nos sumus Arii sectatores Quî namque fieri potest ut cùm simus Episcopi Ario Presbytero auscultemus Bishops never receive determination of any article from Priests but Priests doe from Bishops Nam vestrum est eos instruere saith S. Clement speaking of the Bishops office and power over Priests and all the Clergy and all the Diocesse eorum est vobis obedire ut Deo cujus legatione fungimini And a little after Audire ergo eum attentiùs oportet ab ipso suscicere doctrinam fidei monita autem vitae à Presbyteris inquirere Of the Priests we must inquire for rules of good life but of the Bishop receive positions and determinations of faith Against this if it be objected Quod omnes tangit ab omnibus tractari debet That which is of generall concernement must also be of generall Scrutiny I answer it is true unlesse where God himselfe hath intrusted the care of others in a body as he hath in the Bishops and will require the soules of his Diocesse at his hand and commanded us to require the Law at their mouths and to follow their faith whom he hath set over us And therefore the determination of Councells pertains to all and is handled by all not in diffusion but in representation For Ecclesia est in Episcopo Episcopus in Ecclesiâ saith S. Cyprian the Church is in the Bishop viz. by representment and the Bishop is in the Church viz. as a Pilot in a ship or a Master in a family or rather as a steward and Guardian to rule in his Masters absence and for this reason the Synod of the Nicene Bishops is called in Eusebius conventus orbis terrarum and by S. Austin consensus totius Ecclesiae not that the whole Church was there present in their severall persons but was there represented by the Catholike Bishops and if this representment be not sufficient for obligation to all I see no reason but the Ladyes too may vote in Councells for I doubt not but they have soules too But however if this argument were concluding in it selfe yet it looses its force in England where the Clergy are bound by Lawes of Parliament and yet in the capacity of Clergy-men are allowed to choose neither Procurators to represent us as Clergy nor Knights of the shire to represent us as Commons * In conclusion of this I say to the Presbyters as S. Ambrose said of the Lay-judges whom the Arians would have brought to judge in Councell it was an old hereticall trick Veniant planè si qui sunt ad Ecclesiam audiant cum populo non ut QUIS QUAM IUDEX resideat sed unu◠quisque de suo affectu habeat examen eligat quem sequatur So may Presbyters be present so they may judge not for others but for themselves And so may the people be present and anciently were so and therefore Councells were alwaies kept in open Churches ubi populus judicat not for others but for themselves not by externall sentence but internall conviction so S. Ambrose expounds himselfe in the forecited allegation There is no considerable objection against this discourse but that of the first Councell of Ierusalem where the Apostles and ELDERS did meet together to DETERMINE of the question of circumcision For although in the story of celebration of it we find no man giving sentence but Peter and Iames yet in 16. Acts they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decrees IUDGED by the Apostles and Elders But first in this the difficulty is the lesse because Presbyter was a generall word for all that were not of the number of the twelve Prophets Evangelists Pastors and Doctors And then secondly it is none at all because Paul and Barnabas are signally and by name reckoned as present in the Synod and one of them Prolocutor or else both So that such Presbyters may well define in such conventuall assemblies 3. If yet there were any difficulty latent in the story yet the Catholick practice of Gods Church is certainly the best expositor of such places where there either is any difficulty or where any is pretended And of this I have already given account * I remember also that this place is pretended for the peoples power of voycing in Councells It is a pretty pageant onely that it is against the Catholick practice of the Church against the exigence of Scripture which bids us require the law at the Mouth of our spirituall Rulers against the gravity of such assemblies for it would force them to be tumultuous and at the best are the worst of Sanctions as being issues of popularity and to summe up all it is no way authoriz'd by this first copy of Christian Councells The pretence is in the Synodall letter written in the name of the Apostles and Elders and Brethren that is saies Geta The Apostles and Presbyters and People But why not BRETHREN that is all the Deacons and Evangelists and Helpers in Governement and Ministers of the Churches There is nothing either in words or circumstances to contradict this If it be ask'd who then are meant by Elders if by Brethren S. Luke understands these Church officers I answer that here is such variety that although I am not certain which officers he precisely comprehends under the distinct titles of Elders and Brethren yet here are enough to furnish both with variety and yet neither to admit meere Presbyters in the present acceptation of the word nor yet the Laity to a decision of the question nor authorizing the decretall For besides the twelve Apostles there were Apostolicall men which were Presbyters and something more as Paul and Barnabas and Silas and Evangelists and Pastors besides which might furnish out the last appellative sufficiently But however without any further trouble it
seaven here ordained of Deacons No for this dispensation is made by Priests not Deacons and Theophylact more clearely repeating the words of S. Chrysostome pro more suo addes this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name and dignity of these seaven was no lesse but even the dignity of Presbyters only for the time they were appointed to dispense the goods of the Church for the good of the faithfull people Presbyters they were say S. Chrysostome and Theophylact of the number of the 72. saith Epiphanius But however it is cleare that the 72. were present for the whole multitude of the Disciples was as yet there resident they were not yet sent abroad they were not scattered with persecution till the Martyrdome of S. Stephen but the twelve called the whole multitude of the Disciples to them about this affaire vers 2. But yet themselves only did ordaine them 2. An instance paralell to this is in the imposition of hands upon S. Paul and Barnabas in the first ordination that was held at Antioch Now there were in the Church that was at Antioch certain Prophets and Teachers as Barnabas and Simeon and Lucius and Manäen and Saul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while these men were Ministring the holy Ghost said to them separate me Barnabas and Saul They did so they fasted they prayed they laid their hands on them and sent them away So they being sent forth by the holy Ghost departed into Seleucia This is the story now let us make our best on 't Here then was the ordination and imposition of hands complete and that was said to be done by the holy Ghost which was done by the Prophets of Antioch For they sent them away and yet the next words are so they being sent forth by the holy Ghost So that here was the thing done and that by the Prophets alone and that by the command of the Holy Ghost and said to be his act Well! but what were these Prophets They were Prophets in the Church of Antioch not such as Agabus and the daughters of Philip the Evangelist Prophets of prediction extraordinary but Prophets of ordinary office and ministration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophets and Teachers and Ministers More then ordinary Ministers for they were Doctors or Teachers and that 's not all for they were Prophets too This even at first sight is more then the ordinary office of the Presbytery We shall see this cleare enough in S. Paul where the ordinary office of Prophets is reckoned before Pastors before Evangelists next to Apostles that is next to such Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul there expresses it next to those Apostles to whom Christ hath given immediate mission And these are therefore Apostles too Apostles secundi or dinis none of the twelve but such as S. Iames and Epaphroditus and Barnabas and S. Paul himselfe To be sure they were such Prophets as S. Paul and Barnabas for they are reckoned in the number by S. Luke for here it was that S. Paul although he had immediate vocation by Christ yet he had particular ordination to this Apostolate or Ministery of the Gentiles It is evident then what Prophets these were they they were at the least more then ordinary Presbyters and therefore they impos'd hands and they only And yet to make the businesse up compleat S. Marke was amongst them but he impos'd no hands he was there as the Deacon and Minister vers 5. but he medled not S. Luke fixes the whole action upon the Prophets such as S Paul himselfe was and so did the Holy Ghost too but neither did S. Marke who was an Evangelist and one of the 72 Disciples as he is reckoned in the Primitive Catalogues by Eusebius and Dorotheus nor any of the Colledge of the Antiochian Presbyters that were lesse then Prophets that is who were not more then meere Presbyters The summe is this Imposition of hands is a duty office necessary for the perpetuating of a Church ne Gens sit Vnius aetatis least it expire in one age this power of imposition of hands for Ordination was fix't upon the Apostles and Apostolike men and not communicated to the 72 Disciples or Presbyters for the Apostles and Apostolike men did so de facto and were commanded to doe so and the 72 never did so therefore this office and Ministery of the Apostolate is distinct and superiour to that of Presbyters and this distinction must be so continued to all ages of the Church for the thing was not temporary but productive of issue and succession and therefore as perpetuall as the Clergy as the Church it selfe 2. THe Apostles did impose hands for confirmation of Baptized people and this was a perpetuall act of a power to be succeeded to and yet not communicated nor executed by the 72 or any other meere Presbyter That the Apostles did confirme Baptized people and others of the inferiour Clergie could not is beyond all exception cleare in the case of the Samaritan Christians Acts. 8. For when S. Philip had converted and Baptized the Men of Samaria the Apostles sent Peter and Iohn to lay their hands on them that they might receive the Holy Ghost S. Philip he was an Evangelist he was one of the 72 Disciples a Presbyter and appointed to the same ministration that S. Stephen was about the poore Widdowes yet he could not doe this the Apostles must and did This giving of the Holy Ghost by imposition of the Apostles hands was not for a miraculous gift but an ordinary Grace For S. Philip could and did doe miracles enough but this Grace he could not give the Grace of consigning or confirmation The like case is in Acts. 19. where some people having been Baptized at Ephesus S. Paul confirmed them giving them the Holy Ghost by imposition of hands The Apostles did it not the twelue only but Apostolike men the other Apostles S. Paul did it S. Philip could not nor any of the 72 or any other meere Presbyters ever did it that we find in Holy Scripture Yea but this imposition of hands was for a Miraculous issue for the Ephesine Christians received the Holy Ghost and spake with tongues and prophesied which effect because it is ceased certainly the thing was temporary and long agoe expired 1. Not for this reason to be sure For extraordinary effects may be temporary when the function which they attest may be eternall and therefore are no signes of an extraordinary Ministery The Apostles preaching was attended by Miracles and extraordinary conversions of people ut in exordio Apostolos divinorum signorum comitabantur effectus Spiritûs Sancti gratia ità ut videres unâ alloquutione integros simul populos ad cultum divinae religionis adduci praedicantium verbis nonesse tardiorem audientium fidem as Eusebius tels of the successe of the preaching of some Evangelists yet I hope preaching must not now cease because no Miracles are done
these words Angel or Apostle although they signifie Mission or Legation yet in Scripture they often relate to the persons to whom they are sent As in the examples before specified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles of the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel of the Church of Ephesus and diverse others Their compellation therefore being a word of office in respect of him that sends them and of Eminence in relation to them to whom they are sent shewes that the Angel was the Ruler of each Church respectively 2. Because acts of jurisdiction are concredited to him as not to suffer false Apostles So to the Angel of the Church of Ephesus which is clearly a power of cognisance and coërcion in causis Clericorum to be watchfull and strengthen the things that remaine as to the Angel of the Church in Sardis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first is the office of Rulers for they Watch for your Soules And the second of Apostles and Apostolike men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudas and Silas confirm'd the Brethren for these men although they were but of the 72 at first yet by this time were made Apostles and cheife men among the Brethren S. Paul also was joyned in this worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went up and downe confirming the Churches And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Paul To confirme the Churches and to make supply of what is deficient in discipline and government these were offices of power and jurisdiction no lesse then Episcopall or Apostolicall and besides the Angel here spoken of had a propriety in the people of the Diocesse Thou hast a few names even in Sardis they were the Bishops people the Angel had a right to them And good reason that the people should be his for their faults are attributed to him as to the Angel of Pergamus and diverse others and therefore they are deposited in his custody He is to be their Ruler and Pastor and this is called his Ministery To the Angel of the Church of Thyatira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have knowne thy Ministery His office therefore was Clericall it was an Angel-Minister and this his office must make him the guide and superiour to the Rest even all the whole Church since he was charg'd with all 3. By the Angel is mean't a singular person for the reprehensions and the commendations respectively imply personall delinquency or suppose personall excellencyes Adde to this that the compellation is singular and of determinate number so that we may as well multiply Churches as persons for the seaven Churches had but seaven starres and these seaven starres were the Angels of the seaven Churches And if by seaven starres they may meane 70 times seaven starres for so they may if they begin to multiply then by one starre they must meane many starres and so they may multiply Churches too for there were as many Churches as starres and no more Angels then Churches and it is as reasonable to multiply these seaven Churches into 7000 as every starre into a Constellation or every Angel into a Legion But besides the Exigency of the thing it selfe these seaven Angels are by Antiquity called the seaven Governours or Bishops of the seaven Churches their very names are commemorated Vnto these seaven Churches S. Iohn saith Arethas reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an equall number of Angel-Governours and Oecumenius in his scholia upon this place saith the very same words Septem igitur Angelos Rectores septem Ecclesiarum debemus intelligere eò quòd Angelus Nuntius interpretatur saith S. Ambrose and againe Angelos Episcopos dicit sicut docetur in Apocalypsi Iohannis Let the woman have a covering on her head because of the Angels that is in reverence and subjection to the Bishop of the Church for Bishops are the Angels as is taught in the Revelation of S. Iohn Divinâ voce sub Angeli Nomine laudatur praepositus Ecclesiae so S. Austin By the voyce of God the Bishop of the Church is commended under the title of an Angel Eusebius names some of these Angels who were then Presidents and actually Bishops of these Churches S. Policarpe was one to be sure apud Smyrnam Episcopus Martyr saith Eusebius He was the Angel of the Church of Smyrna And he had good authority for it for he reports it out of Polycrates who a little after was himselfe an Angell of the Church of Ephesus and he also quotes S. Irenaeus for it out of the Encyclicall Epistle of the Church of Smyrna it selfe and besides these authorities it is attested by S. Ignatius and Tertullian S. Timothy was another Angell to wit of the Church of Ephesus to be sure had beene and most likely was still surviving Antipas is reckoned by Name in the Revelation and he had been the Angel of Pergamus but before this booke written he was turned from an Angel to a Saint Melito in all probability was then the Angel of the Church of Sardis Melito quoque Sardensis Ecclesiae Antistes Apollinaris apud Hierapolim Ecclesiam regens celeberrimi inter caeteros habebantur saith Eusebius These men were actually living when S. Iohn writ his Revelation for Melito writ his book de Paschate when Sergius Paulus was Proconsul of Asia and writ after the Revelation for he writ a treatise of it as saith Eusebius However at least some of these were then and all of these about that time were Bishops of these Churches and the Angels S. Iohn speakes of were such who had Iurisdiction over their whole Diocesse therefore these or such as these were the Angels to whom the Spirit of God writ hortatory and commendatory letters such whom Christ held in his Right hand and fix'd them in the Churches like lights set on a Candlestick that they might give shine to the whole house The Summe of all is this that Christ did institute Apostles and Presbyters or 72 Disciples To the Apostles he gave a plenitude of power for the whole commission was given to them in as great and comprehensive clauses as were imaginable for by vertue of it they received a power of giving the Holy Ghost in confirmation and of giving his grace in the collation of holy Orders a power of jurisdiction and authority to governe the Church and this power was not temporary but successive and perpetuall and was intended as an ordinary office in the Church so that the successors of the Apostles had the same right and institution that the Apostles themselves had and though the personall mission was not immediate as of the Apostles it was yet the commission and institution of the function was all one But to the 72 Christ gave no commission but of preaching which was a very limited commission There was all the immediate Divine institution of Presbyterate as a distinct order that can be fairely pretended But yet
farther these 72 the Apostles did admit in partem sollicitudinis and by new ordination or delegation Apostolicall did give them power of administring Sacraments of absolving sinners of governing the Church in conjunction and subordination to the Apostles of which they had a capacity by Christs calling them at first in sortem Ministerii but the exercise and the actuating of this capacity they had from the Apostles So that not by Divine ordination or immediate commission from Christ but by derivation from the Apostles and therefore in minority and subordination to them the Presbyters did exercise acts of order and jurisdiction in the absence of the Apostles or Bishops or in conjunction consiliary and by way of advice or before the consecration of a Bishop to a particular Church And all this I doubt not but was done by the direction of the Holy Ghost as were all other acts of Apostolicall ministration and particularly the institution of the other order viz. of Deacons This is all that can be proved out of Scripture concerning the commission given in the institution of Presbyters and this I shall afterwards confirme by the practise of the Catholick Church and so vindicate the practises of the present Church from the common prejudices that disturbe us for by this account Episcopacy is not only a Divine institution but the only order that derives immediately from Christ. For the present only I summe up this with that saying of Theodoret speaking of the 72 Disciples Palmae sunt isti qui nut riuntur ac erudiuntur ab Apostolis Nam quanquam Christus hos etiam elegit erant tamen duodecem illis inferiores posteà illorum Discipuli sectatores The Apostles are the twelve fountaines and the 72 are the palmes that are nourished by the waters of those fountaines For though Christ also ordain'd the 72 yet they were inferior to the Apostles and afterwards were their followers and Disciples I know no objection to hinder a conclusion only two or three words out of Ignatius are pretended against the maine question viz. to prove that he although a Bishop yet had no Apostolicall authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doe not command this as an Apostle for what am I and what is my Fathers house that I should compare my selfe with them but as your fellow souldier and a Monitor But this answers it selfe if we consider to whom he speakes it Not to his own Church of Antioch for there he might command as an Apostle but to the Philadelphians 〈◊〉 might not they were no part of his Diocesse he was not their Apostle and then because he did not equall the Apostles in their commission extraordinary in their personall priviledges and in their universall jurisdiction therefore he might not command the Philadelphians being another Bishops charge but admonish them with the freedome of a Christian Bishop to whom the soules of all faithfull people were deare and precious So that still Episcopacy and Apostolate may be all one in ordinary office this hinders not and I know nothing else pretended and that Antiquity is clearely on this side is the next businesse For hitherto the discourse hath been of the immediate Divine institution of Episcopacy by arguments derived from Scripture I shall only adde two more from Antiquity and so passe on to tradition Apostolicall 1. THE beliefe of the primitive Church is that Bishops are the ordinary successors of the Apostles and Presbyters of the 72 and therefore did believe that Episcopacy is as truly of Divine institution as the Apostolate for the ordinary office both of one and the other is the same thing For this there is abundant testimony Some I shall select enough to give faire evidence of a Catholick tradition S. Irenaeus is very frequent and confident in this particular Habemus annumerare eos qui ab Apostolis instituti sunt Episcopi in Ecclesiis Er SUCCESSORES EORUM usque ad nos ... Etenim si recondita mysteria scissent Apostoli ... his vel maximè traderent eaquibus etiam ipsas Ecclesias committebant ... quos SUCCESSORES relinquebant SUUM IPSORUM LOCUM MAGISTERII tradentes We can name the men the Apostles made Bishops in their severall Churches appointing them their successors and most certainly those mysterious secrets of Christianity which themselves knew they would deliver to them to whom they committed the Churches and left to be their successors in the same power and authority themselves had Tertullian reckons Corinth Philippi Thessalonica Ephesus and others to be Churches Apostolicall apud quas ipsae adhuc Cathedrae Apostolorum suis locis praesident Apostolicall they are from their foundation and by their succession for Apostles did found them and Apostles or men of Apostolick authority still doe governe them S. Cyprian Hoc enim vel maximè Frater laboramus laborare debemus ut Vnitatem à Domino per Apostolos NOBIS SUCCESSORIBUS traditam quantùm possumus obtinere curemus We must preserve the Vnity commanded us by Christ and delivered by his Apostles to us their Successors To us Cyprian and Cornelius for they only were then in view the one Bishop of Rome the other of Carthage And in his Epistle ad Florentium Pupianum Nec haec jacto sed dolens profero cum te Iudicem Dei constituas Christi qui dicit ad Apostolos ac per hoc adomnes praepositos qui Apostolis Vicariâ ordinatione succedunt qui vos audit me audit c. Christ said to his Apostles and in them to the Governours or Bishops of his Church who succeeded the Apostles as Vicars in their absence he that heareth you heareth mee Famous is that saying of Clarus à Musculâ the Bishop spoken in the Councell of Carthage and repeated by S. Austin Manifesta est sententia Domini nostri Iesu Christi Apostolos suos mittentis ipsis solis potestatem à patre sibi datam permittentis quibus nos successimus eâdem potestate Ecclesiam Domini gubernantes Nos successimus We succeed the Apostles governing the Church by the same power He spake it in full Councell in an assembly of Bishops and himselfe was a Bishop The Councell of Rome under S. Sylvester speaking of the honour due to Bishops expresses it thus Non oportere quenquam Domini Discipulis id est Apostolorum successoribus detrahere No man must detract from the Disciples of our Lord that is from the Apostles successors S. Hierome speaking against the Montanists for undervalning their Bishops shewes the difference of the Catholicks honouring and the Hereticks disadvantaging that sacred order Apud nos saith he Apostolorum locum Episcopi tenent apud eos Episcopus tertius est Bishops with us Catholicks have the place or authority of Apostles but with them Montanists Bishops are not the first but the third state of Men. And upon that of the Psalmist pro Patribus nati sunt tibi filii
confession cannot be meant in respect of order but the Episcopacy is by Divine right a superiour order to the Presbyterate * Adde to this that the arguments which S. Hierome uses in this discourse are to prove that Bishops are sometimes called Presbyters To this purpose he urges Act. 20. And Philippians 1. and the Epistles to Timothy and Titus and some others but all driving to the same issue To what Not to prove that Presbyters are sometimes called Presbyters For who doubts that But that Bishops are so may be of some consideration and needes a proofe and this he Undertooke Now that they are so called must needes inferre an identity and a disparity in severall respects An identity at least of Names for else it had beene wholly impertinent A disparity or else his arguments were to prove idem affirmari de eodem which were a businesse next to telling pins Now then this disparity must be either in order or jurisdiction By the former probation it is sure that he meanes the orders to be disparate If jurisdiction too I am content but the former is most certaine if he stand to his owne principles This identity then which S. Hierome expresses of Episcopus and Presbyter must be either in Name or in Iurisdiction I know not certainely which he meanes for his arguments conclude onely for the identity of Names but his conclusion is for identity of jurisdiction in communi debere Ecclesiam regere is the intent of his discourse If he meanes the first viz that of Names it is well enough there is no harme done it is in confesso apud omnes but concludes nothing as I shall shew hereafter but because he intends so farre as may be guess'd by his words a parity and concurrence of jurisdiction this must be consider'd distinctly 1. Then in the first founding of Churches the Apostles did appoint Presbyters and inferiour Ministers with a power of baptizing preaching consecrating and reconciling in privato foro but did not in every Church at the first founding it constitute a Bishop This is evident in Crete in Ephesus in Corinth at Rome at Antioch 2. Where no Bishops were constituted there the Apostles kept the jurisdiction in their owne hands There comes upon me saith S. Paul daily the care or Supravision of all the Churches Not all absolutely for not all of the Circumcision but all of his charge with which he was once charged and of which he had not exonerated himselfe by constituting Bishops there for of these there is the same reason And againe If any man obey not our word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie him to me by an Epistle so he charges the Thessalonians and therefore of this Church S. Paul as yet clearely kept the power in his owne hands So that the Church was ever in all the parts of it govern'd by Episcopall or Apostolicall authority 3. For ought appeares in Scripture the Apostles never gave any externall or coercitive jurisdiction in publike and criminall causes nor yet power to ordaine Rites or Ceremonies or to inflict censures to a Colledge of meere Presbyters * The contrary may be greedily swallowed and I know not with how great confidence and prescribing prejudice but there is not in all Scripture any commission from Christ any ordinance or warrant from the Apostles to any Presbyter or Colledge of Presbyters without a Bishop or expresse delegation of Apostolicall authority tanquam viâ—ario suo as to his substitute in absense of the Bishop or Apostle to inflict any censures or take cognisance of persons and causes criminall Presbyters might be surrogati in locum Episcopi absentis but never had any ordinary jurisdiction given them by vertue of their ordination or any commission from Christ or his Apostles This we may best consider by induction of particulars 1. There was a Presbytery at Ierusalem but they had a Bishop alwayes and the Colledge of the Apostles sometimes therefore whatsoever act they did it was in conjunction with and subordination to the Bishop Apostles Now it cannot be denyed both that the Apostles were superiour to all the Presbyters in Ierusalem and also had power alone to governe the Church I say they had power to governe alone for they had the government of the Church alone before they ordayn'd the first Presbyters that is before there were any of capacity to joyne with them they must doe it themselves and then also they must retaine the same power for they could not loose it by giving Orders Now if they had a power of sole jurisdiction then the Presbyters being in some publike acts in conjunction with the Apostles cannot challenge a right of governing as affixed to their Order they onely assisting in subordination and by dependency This onely by the way In Ierusalem the Presbyters were some thing more then ordinary and were not meere Presbyters in the present and limited sense of the word For Barnabas and Iudas and Silas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Luke calls them were of that Presbytery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were Rulers and Prophets Chiefe men amongst the Brethren yet called Elders or Presbyters though of Apostolicall power and authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Oeâ—umenius For truth is that diverse of them were ordain'd Apostles with an Vulimited jurisdiction not fix'd upon any See that they also might together with the twelve exire in totum mundum * So that in this Presbytery either they were more then meere Presbyters as Barnabas and Iudas and Silas men of Apostolicall power and they might well be in conjunction with the twelve and with the Bishop they were of equall power not by vertue of their Presbyterate but by their Apostolate or if they were but meere Presbyters yet because it is certaine and proov'd and confess'd that the Apostles had power to governe the Church alone this their taking meere Presbyters in partem regiminis was a voluntary act and from this example was derived to other Churches and then it is most true that Presbyteros in communi Ecclesiam regere was rather consuetudine Ecclesiae then dominicae dispositionis veritate to use S. Hierom's owne expression for this is more evident then that Bishops doe eminere caeteris by custome rather then Divine institution For if the Apostles might rule the Church alone then that the Presbyters were taken into the Number was a voluntary act of the Apostles and although fitting to be retain'd where the same reasons doe remaine and circumstances concurre yet not necessary because not affixed to their Order not Dominicae dispositionis veritate and not laudable when those reasons cease and there is an emergency of contrary causes 2. The next Presbytery we read of is at Antioch but there we find no acts either of concurrent or single jurisdiction but of ordination indeed we doe and that performed by such men as S. Paul was and Barnabas for they were two of the Prophets reckoned in the
of the Churches not going from Corinth with the mony but before they came thither from whence they were to be dispatch't in legation to Ierusalem If any enquire of Titus .... or the Brethren they are the Apostles of the Church and the glory of Christ. So they were Apostles before they went to Corinth not for their being imployed in the transportation of their charity So that it is plaine that their Apostolate being not relative to the Churches whose benevolence they carried and they having Churches of their own as Titus had Crete Epaphroditus had Philippi their Apostolate was a fixt residence and superintendency of their severall Churches BVt in holy Scripture the identity of the ordinary office of Apostleship and Episcopacy is clearer yet For when the holy Spirit had sent seaven letters to the seaven Asian Bishops the Angell of the Church of Ephesus is commended for trying them which say they are Apostles and are not and hathfound themlyars This Angell of the Church of Ephesus as Antiquity hath taught us was at that time Timothy or Gajus the first a Disciple the other had been an entertainer of the Apostles and either of them knew them well enough it could not be that any man should dissemble their persons counterfeit himselfe S. Paul or S. Peter And if they had yet little trying was needfull to discover their folly in such a case and whether it was Timothy or Gajus he could deserve but small commendations for the meer believing of his own eyes and memory Besides the Apostles all were then dead and he known to live in Patmos known by the publick attestation of the sentence of relegation ad insulam These men therefore dissembling themselves to be Apostles must dissemble an ordinary function not an extraordinary person And indeed by the concurse of of story place and time Diotrephes was the Man S. Iohn cheifly pointed at For he seeing that of Ephesus there had been an Episcopall chayre plac'd and Timothy a long while posses'd of it and perhaps Gajus after him if we may trust Dorotheus and the like in some other Churches and that S. Iohn had not constituted Bishops in all the other Churches of the lesser Asia but kept the Iurisdiction to be ministred by himselfe would arrogantly take upon him to be a Bishop without Apostolicall ordination obtruding himselfe upon the Church of Ephesus so becoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a busy man in anothers Diocesse This and such impostors as this the Angell of the Church of Ephesus did try and discover and convict and in it he was assisted by S. Iohn himselfe as is intimated in S. Iohns third Epistle written to this Gajus v. 9. I wrote unto the Church to wit of Asia but Diotrephes who loveth to have the preheminence among them receiveth us not Clearly this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would have been a Bishop It was a matter of ambition a quarrell for superintendency and preheminence that troubled him and this also appeares further in that he exercised jurisdiction and excommunication where he had nothing to doe v. 10. He forbids them that would receive the Brethren and casteth them out of the Church So that here it is cleare this false Apostolate was his ambitious seeking of Episcopall preheminence and jurisdiction without lawfull ordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was his designe He loved to be the first in the Church esse Apostolum esse Episcopum to be an Apostle or a Bishop BVt this office of the ordinary Apostleship or Episcopacy derives its fountain from a Rock Christs own distinguishing the Apostolate from the function of Presbyters For when our blessed Saviour had gathered many Disciples who believed him at his first preaching Vocavit Discipulos suos elegit duodecem ex ipsis quos Apostolos nominavit saith S. Luke He called his Disciples and out of them chose twelve and called them Apostles That was the first election Post haec autem designavit Dominus alios septuaginta duos That was his second election the first were called Apostles the second were not and yet he sent them by two and two We heare but of one commission granted them which when they had performed and returned joyfull at their power over Divells wee heare no more of them in the Gospell but that their Names were written in heaven Wee are likely therefore to heare of them after the passion if they can but hold their owne And so we doe For after the Passion the Apostles gathered them together and joyn'd them in Clericall commission by vertue of Christs first ordination of them for a new ordination we find none in holy Scripture recorded before we find them doing Clericall offices Ananias we read baptizing of Saul Philip the Evangelist we find preaching in Samaria and baptizing his Converts Others also we find Presbyters at Ierusalem especially at the first Councell for there was Iudas sirnamed Iustus and Silas and S. Marke and Iohn a Presbyter not an Apostle as Eusebius reports him and Simeon Cleophas who tarried there till he was made Bishop of Ierusalem these and diverse others are reckoned to be of the number of the 72 by Eusebius and Dorotheus Here are plainly two offices of Ecclesiasticall Ministeries Apostles and Presbyters so the Scripture calls them These were distinct and not temporary but succeeded to and if so then here is clearely a Divine institution of two Orders and yet Deacons neither of them Here let us fix a while 1. THen It is cleare in Scripture that the Apostles did some acts of Ministery which were necessary to be done for ever in the Church and therefore to be committed to their successors which acts the seventy Disciples or Presbyters could not doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Denis of the Highest Order of the Hierarchy The law of God hath reserved the Greater and Diviner Offices to the Highest Order First the Apostles impos'd hands in Ordinations which the 72 did not the case is knowne Act. 6. The Apostles called the Disciples willing them to choose seaven men whom they might constitute in the ministration and over-sight of the poore They did so and set them before the twelue Apostles so they are specified and numbred vers 2. cum 6. and when they had prayed they lay'd their hands on them They not the Disciples not the 72 who were there actually present and seaven of them were then ordayn'd to this Ministery for they were not now ordayn'd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Councell of Constantinople calls them and that these were of the number of the 72. Disciples Epiphanius bears witnesse He sent other 72. to preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which Number were those seaven ordained and set over the widdowes And the same is intimated by S. Chrysostome if I understand him right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What dignity had these
exigence of the Epistle proclaime him Bishop But suppose a while Titus had been an Evangelist I would faine know who succeeded him Or did all his office expire with his person If so then who shall reject Hereticks when Titus is dead Who shall silence factious Preachers If not then still who succeeded him The Presbyters How can that be For if they had more power after his death then before and govern'd the Churches which before they did not then to be sure their government in common is not an Apostolicall Ordinance much lesse is it a Divine right for it is postnate to thē both But if they had no more power after Titus then they had under him how then could they succeed him There was indeed a dereliction of the authority but no succession The succession therefore both in the Metropolis of Crete and also in the other Cities was made by singular persons not by a Colledge for so we find in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recorded by Eusebius that in Gnossus of Crete Pinytus was a most eminent Bishop and that Philip was the Metropolitan at Gortyna Sed Pinytus nobilissimus apud Cretam in Episcopis fuit saith Eusebius But of this enough MY next instance shall be of one that was an Evangelist indeed one that writ the Gospell and he was a Bishop of Alexandria In Scripture we find nothing of him but that he was an Evangelist and a Deacon for he was Deacon to S. Paul Barnabas when they went to the Gentiles by ordination and speciall designement made at Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They had Iohn to be their Minister viz Iohn whose sirname was Marke * But we are not to expect all the ordinations made by the Apostles in their acts written by S. Luke which end at S. Paul's first going to Rome but many other things their founding of diverse Churches their ordination of Bishops their journeyes their persecutions their Miracles and Martyrdomes are recorded rely upon the faith of the primitive Church And yet the ordination of S. Marke was within the terme of S. Lukes story for his successor Anianus was made Bishop of Alexandria in the eight yeare of Nero's reigne five or six yeares before the death of S. Paul Igitur Neronis PRIMO Imperij anno post Marcum Evangelistam Ecclesiae apud Alexandriam Anianus Sacerdotium suscepit So the Latin of Ruffinus reads it in stead of octavo Sacerdotium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Bishoprick for else there were many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Priests in Alexandria besides him and how then he should be S. Markes successor more then the other Presbyters is not so soone to be contriv'd But so the Collecta of the Chapter runs Quòd post Marcum primus Episcopus Alexandrinae Ecclesiae ordinatus sit Anianus Anianus was consecrated the first Bishop of Alexandria after S. Marke * And Philo the Iew telling the story of the Christians in Alexandria called by the inhabitants Cultores and Cultrices The worshippers Addit autem adhuc his saith Eusebius quomodò sacerdotes vel Ministri exhibeant officia sua vel quae sit suprà omnia Episcopalis apicis sedes intimating that beside the offices of Priests and Ministers there was an Episcopall dignity which was apex super omnia a height above all imployments established at Alexandria and how soone that was is soone computed for Philo liv'd in our blessed Saviours time and was Embassador to the Emperour Cajus and surviv'd S. Marke a little But S. Ierome will strike up this businesse A Marco Evangelistâ ad Heraclam usque Dionysiam Episcopos Presbyteri Egypti semper unum ex se electum in celsiori gradu collocatum Episcopum nominabant And againe Marcus interpres Apostoli Petri Alexandrinae Ecclesiae primus Episcopus The same is witnessed by S. Gregory Nicephorus and divers others Now although the ordination of S. Marke is not specified in the Acts as innumerable multitudes of things more and scarce any thing at all of any of the twelve but S. Peter nothing of S. Iames the sonne of Thaddaeus nor of Alpheus but the Martyrdome of one of them nothing of S. Bartholomew of S. Thomas or Simon zelotes of S. Iude the Apostle scarce any of their names recorded yet no wise man can distrust the faith of such records which all Christendome hitherto so farre as we know hath acknowledged as authentick and these ordinations cannot possibly goe lesse then Apostolicall being done in the Apostles times to whom the care of all the Churches was concredited they seeing and beholding severall successions in severall Churches before their death as here at Alexandria first Saint Marke then Anianus made Bishop five or sixe years before the death of S. Peter and S. Paul But yet who it was that ordain'd S. Marke Bishop of Alexandria for Bishop he was most certainly is not obscurely intimated by the most excellent man S. Gelasius in the Romane Councell Marcus à Petro Apostolo in Aegyptum directus verbum veritatis praedicavit gloriosè consummavit Martyrium S. Peter sent him into Egypt to found a Church and therefore would furnish him with all things requisite for so great imployment and that could be no lesse then the ordinary power Apostolicall BUt in the Church of Rome the ordination of Bishops by the Apostles and their successions during the times of the Apostles is very manifest by a concurrent testimony of old writers Fundantes igitur instruentes beati Apostoli Ecclesiam Lino Episcopatum administrandae Ecclesiae tradiderunt Hujus Lini Paulus in his quae sunt ad Timotheum Epistolis meminit Succedit autem ei Anacletus post cum tertiò loco ab Apostolis Episcopatum sortitur Clemens qui vidit ipsos Apostolos contulit cum eis cùm adhuc insonantem praedicationem Apostolorum traditionem ante oculos haberet So S. Irenaeus Memoratur autem ex comitibus Pauli Crescens quidam ad Gallias esse praefectus Linus vero Clemens in urbe Româ Ecclesiae praefuisse Many more testimonies there are of these means being ordained Bishops of Rome by the Apostles as of Tertullian Optatus S. Austin and S. Hierome But I will not cloy my Reader with variety of one dish and bee tedious in a thing so evident and known S. Iohn ordain'd S. Polycarpe Bishop at Smyrna .... sicut Smyrnaeorum Ecclesia habens Polycarpum ab Iohanne conlocatum refert sicut Romanorum Clementem à Petro ordinatum edit proinde utique caeterae exhibent quos ab Apostolis in Episcopatum constitutos Apostolici seminis traduces habeant So Tertullian The Church of Smyrna saith that Polycarpe was placed there by S. Iohn as the Church of Rome saith that Clement was ordain'd there by S. Peter and other Churches have those whom the Apostles made to be their Bishops Polycarpus autem
Cum Episcopis Diaconis to S. Paul and S. Timothy intimating that the benediction and salutation was sent to the Saints at Philippi from S. Paul and S. Timothy with the Bishops and Deacons so that the reading must be thus Paul and Timothy with the Bishops and Deacons to all the Saints at Philippi c. Cum Episcopis Diaconis hoc est cum Paulo Timotheo qui utique Episcopi erant simul significavit Diaconos qui ministrabant ei Ad plebem enim scribit Nam si Episcopis scriberet Diaconi ad personas eorum scriberet loci ipsius Episcopo scribendum erat non duobus vel tribus sicut ad Titum Timotheum 7. The like expression to this is in the Epistle of S. Clement to the Corinthians which may give another light to this speaking of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They delivered their first fruits to the Bishops and Deacons Bishops here indeed may be taken distributively and so will not inferre that many Bishops were collectively in any one Church but yet this gives intimation for another exposition of this clause to the Philippians For here either Presbyters are meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers or else Presbyters are not taken care of in the Ecclesiasticall provision which no man imagines of what interest soever he be it followes then that Bishops and Deacons are no more but Majores and Minores Sacerdotes in both places for as Presbyter and Episcopâ—s were confounded so also Presbyter and Diaconus And I thinke it will easily be shewen in Scripture that the word Diaconus is given oftner to Apostles and Bishops and Presbyters then to those ministers which now by way of appropriation we call Deacons But of this anon Now againe to the main observation Thus also it was in the Church of Ephesus for S. Paul writing to their Bishop and giving order for the constitution and deportment of the Church orders and officers gives directions first for Bishops then for Deacons Where are the Presbyters in the interim Either they must be comprehended in Bishops or in Deacons They may as well be in one as the other for Diaconus is not in Scripture any more appropriated to the inferiour Clergy then Episcopus to the Superiour nor so much neither For Episcopus was never us'd in the new Testament for any but such as had the care regiment and supra-vision of a Church but Diaconus was used generally for all Ministeries But yet supposing that Presbyters were included under the word Episcopus yet it is not because the offices and orders are one but because that the order of a Presbyter is comprehended within the dignity of a Bishop And then indeed the compellation is of the more principall and the Presbyter is also comprehended for his conjunction and involution in the Superiour which was the principall observation here intended Nam in Episcopo omnes ordines sunt quia primus Sacerdos est hoc est Princeps est Sacerdotum Propheta Evangelista caetera adimplenda officia Ecclesiae in Ministerio Fidelium saith S. Ambrose So that if in the description of the qualifications of a Bishop he intends to qualifie Presbyters also then it is Principally intended for a Bishop and of the Presbyters only by way of subordination and comprehension This only by the way because this place is also abused to other issues To be sure it is but a vaine dreame that because Presbyter is not nam'd that therefore it is all one with a Bishop when as it may be comprehended under Bishop as a part in the whole or the inferiour within the superiour the office of a Bishop having in it the office of a Presbyter and something more or else it may be as well intended in the word Deacons and rather then the word Bishop 1. Because Bishop is spoken of in the singular number Deacons in the Plurall and so liker to comprehend the multitude of Presbyters 2. Presbyters or else Bishops and therefore much more Presbyters are called by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers Deacons is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deacons by whose Ministration yee beleived and 3. By the same argument Deacons may be as well one with the Bishop too for in the Epistle to Tituâ— S. Paul describes the office of a Bishop and sayes not a word more either of Presbyter or Deacons office and why I pray may not the office of Presbyters in the Epistle to Timothy be omitted as well as Presbyters and Deacons too in that to Titus or else why may not Deacons be confounded and be all one with Bishop as well as Presbyter It will it must be so if this argument were any thing else but an aëry and impertinent nothing After all this yet it cannot be showne in Scripture that any one single and meere Presbyter is called a Bishop but may be often found that a Bishop nay an Apostle is called a Presbyter as in the instances above and therefore since this communication of Names is onely in descension by reason of the involution or comprehension of Presbyter within Episcopus but never in ascension that is an Apostle or a Bishop is often called Presbyter and Deacon and Prophet and Pastor and Doctor but never retrò that a meere Deacon or a meere Presbyter should be called either Bishop or Apostle it can never be brought either to depresse the order of Bishops below their throne or erect meere Presbyters above their stalls in the Quire For we may as well confound Apostle and Deacon and with clearer probability then Episcopus and Presbyter For Apostles and Bishops are in Scripture often called Deacons I gave one instance of this before but there are very many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was said of S. Matthias when he succeded Iudas in the Apostolate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said S. Paul to Timothy Bishop of Ephesus S. Paul is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Deacon of the New Testament and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said of the first founders of the Corinthian Church Deacons by whom ye beleived Paul and Apollos were the men It is the observation of S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a Bishop was called a Deacon wherefore writing to Timothy he saith to him being a Bishop Fulfill thy Deaconship * Adde to this that there is no word or designation of any Clericall office but is given to Bishops and Apostles The Apostles are called Prophets Acts 13. The Prophets at Antioch were Lucius and Manaën and Paul and Barnabas and then they are called Pastors too and indeed hoc ipso that they are Bishops they are Pastors Spiritus S. posuit vos Episcopos PASCERE ECCLESIAM DEI. Whereupon trhe Geeke Scholiast expounds the word Pastors to signifie Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And ever since that S. Peter set us a copie in the compellation of the