are called so * In the mean time if the Laity in matters Spirituall are inferior to the Clergy and must in things pertaining to the Soule be rul'd by them with whom their Soules are intrusted then also much rather they must obey those of the Clergy to whom all the other Clergy themselves are bound to be obedient Now since by the frequent precept of so many Councells and Fathers the Deacons and Presbyters must submit in all things to the Bishop much more must the Laity and since the Bishop must rule in chiefe and the Presbyters at the most can but rule in conjunction 〈…〉 S. Iames translated by Ruffinus saith it was the doctrine of Peter according to the institution of Christ that Presbyters should be obedient to their Bishop in all things and in his third Epistle that Presbyters and Deacons and others of the Clergy must take heed that they doe nothing without the license of the Bishop * And to make this businesse up compleat all these authorities of great antiquity were not the prime constitutions in those severall Churches respectively but meere derivations from tradition Apostolicall for not only the thing but the words so often mentioned are in the 40 th Canon of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same is repeated in the twenty fourth Canon of the Councell of Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters and Deacons must doe nothing without leave of the Bishop for to him the Lords people is committed and he must give an account for their soules * And if a Presbyter shall contemne his owne Bishop making conventions apart and erecting another altar he is to be deposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the 32. Canon as a lover of Principality intimating that he arrogates Episcopall dignity and so is ambitious of a Principality The issue then is this * The Presbyters and Clergy and Laity must obey therefore the Bishop must governe and give them lawes It was particularly instanc'd in the case of S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theodoret He adorned and instructed Pontus with these Lawes so he reckoning up the extent of his jurisdiction * But now descend we to a specification of the power and jurisdiction * of Bishops THE Bishops were Ecclesiasticall Iudges over the Presbyters the inferiour Clergy and the Laity What they were in Scripture who were constituted in presidency over causes spirituall I have already twice explicated and from hence it descended by a close succession that they who watched for soules they had the rule over them and because no regiment can be without coërcion therefore there was inherent in them a power of cognition of causes and coërcion of persons * The Canons of the Apostles appointing censures to be inflicted on delinquent person's makes the Bishop's hand to doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any Presbyter or Deacon be excommunicated BY THE BISHOP he must not be received by any else but by him that did so censure him vnlesse the BISHOP THAT CENSUR'D HIM be dead The same is repeated in the Nicene Councell only it is permitted that any one may appeale to a Synod of BISHOPS si fortè aliquâ indignatione aut contentione aut qualibet commotione Episcopi sui excommunicati sint if he thinks himselfe wrong'd by prejudice or passion and when the Synod is met hujusmodi examinent Quaestiones But by the way it must be Synodus Episcoporum so the Canon ut ita demum hi qui â—b culpas suas EPISCOPORUM SUORUM OFFENSAS meritò contraxerunt dignè etiam à caeteris excommunicati habeantur quousque in câ—mmuni vel IPSL ERISCOPO SUO UISUM FUERIT humaniorum circà eos ferre sententiam The Synod of Bishops must ratifie the excommunication of all those who for their delinquencies have justly incurred the displeasure of their Bishop and this censure to stick upon them till either the Synod or their owne Bishop shall give a more gentle sentence ** This Canon we see relates to the Canon of the Apostles and affixes the judicature of Priests and Deacons to the Bishops commanding their censures to be held as firme and valid only as the Apostles Canon names Presbyters and Deacons particularly so the Nicene Canon speakes indefinitely and so comprehends all of the Diocesse and jurisdiction The fourth Councell of Carthage gives in expresse termes the cognisance of Clergy-causes to the Bishop calling ayd from a Synod in case a Clergy-man prove refractary and disobedient Discordantes Clericos Episcopus vel ratione vel potestate ad concordiam trahat inobedientes Synodus per audientiam damnet If the Bishops reason will not end the controversies of Clergy-men his power must but if any man list to be contentious intimating as I suppose out of the Nicene Councell with frivolous appeales and impertinent protraction the Synod of Bishops must condemne him viz. for his disobeying his Bishops sentence * The Councell of Antioch is yet more particular in it's Sanction for this affayre intimating a cleare distinction of proceeding in the causes of a Bishop and the other of Priests and Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If a Bishop shall be deposed by a Synod viz. of Bishops according to the exigence of the Nicene Canon or a PRIEST OR DEACON BY HIS OWNE BISHOP if he meddles with any Sacred offices he shall be hopelesse of absolution But here we see that the ordinary Iudge of a Bishop is a Synod of Bishops but of Priests and Deacons the Bishop alone And the sentence of the Bishop is made firme omnimodò in the next Canon Si quis Presbyter vel Diaconus proprio contempto Episcopo .... privatim congregationem effecerit altare erexerit Episcopo accersente non obedierit nec velit ei parere nec morem gerere primò secundò vocanti hic damnetur omni modo .... Quod si Ecclesiam conturbare sollicitare persistat tanquam seditiosus per potestates exter as opprimatur What Presbyter soever refuses to obey his Bishop and will not appeare at his first or second Summons let him be deposed and if he shall persist to disturbe the Church let him be given over to the secular powers * Adde to this the first Canon of the same Councell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c If any one be excommunicate by his owne Bishop c as it is in the foregoing Canons of Nice and the Apostles The Result of these Sanctions is this The Bishop is the Iudge the Bishop is to inflict censures the Presbyters and Deacons are either to obey or to be deposed No greater evidence in the world of a Superiour jurisdiction and this established by all the power they had and this did extend not only to the Clergy but to the Laity for that 's the close of the Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This constitution is concerning the Laity and the Presbyters and the Deacons and all that are within the rule viz that if their
which now they have is by Apostolicall ordinance and then although the Apostles did admit them in partem sollicitudinis yet they did not admit them in plenitudinem potestatis for then they must have made them Apostles and then there will be no distinction of order neither by Divine nor Apostolicall institution neither I care not which part be chosen one is certain but if either of them be true then since to the Apostles only Christ gave a plenitude of power it followes that either the Presbyters have no power of jurisdiction as affixed to a distinct order and then the Apostles are to rule them by vertue of the order and ordinary commission Apostolicall or if they have jurisdiction they doe derive it à fonte Apostolorum and then the Apostles have superiority of Iurisdiction over Presbyters because Presbyters only have it by delegation Apostolicall And that I say truth besides that there is no possibility of shewing the contrary in Scripture by the producing any other commission given to Presbyters then what I have specified I will hereafter shew it to have been the faith and practise of Christendome not only that Presbyters were actually subordinate to Bishops which I contend to be the ordinary office of Apostleship but that Presbyters have no Iurisdiction essentiall to their order but derivative only from Apostolicall preheminence 2. Let us now see the matter of fact They that can inflict censures upon Presbyters have certainly superiority of Iurisdiction over Presbyters for Aequalis aequalem coercere non potest saith the Law Now it is evident in the case of Diotrephes a Presbyter and a Bishop Would be that for his peremptory rejection of some faithfull people from the Catholick communion without cause and without authority S. Iohn the Apostle threatned him in his Epistle to Gajus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Wherefore when I come I will remember him and all that would have been to very little purpose if he had not had coercitive jurisdiction to have punish't his delinquency 3. Presbyters many of them did succeed the Apostles by a new ordination as Matthias succeeded Iudas who before his new ordination was one of the 72. as Eusebius Epiphanius and S. Ierome affirme and in Scripture is expressed to be of the number of them that went in and out with Iesus S. Clement succeeded S. Peter at Rome S. Simeon Cleophae succeeded S. Iames at Ierusalem S. Philip succeeded S. Paul at Caesarea diverse others of the 72 reckoned by Dorotheus Eusebius others of the Fathers did governe the severall Churches after the Apostles death which before they did not Now it is cleare that he that receives no more power after the Apostles then he had under them can no way be said to succeed them in their Charge or Churches It followes then since as will more fully appeare anon Presbyters did succeed the Apostles that under the Apostles they had not such jurisdiction as afterwards they had But the Apostles had the same to which the Presbyters succeeded to therefore greater then the Presbyters had before they did succeed When I say Presbyters succeeded the Apostles I meane not as Presbyters but by a new ordination to the dignity of Bishops so they succeeded and so they prove an evidence of fact for a superiority of Iurisdiction in the Apostolicall Clergy *** Now that this superiority of Iurisdiction was not temporary but to be succeeded in appeares from Reason and from ocular demonstration or of the thing done 1. If superiority of Iurisdiction was necessary in the ages Apostolicall for the regiment of the Church there is no imaginable reason why it should not be necessary in succession since upon the emergency of Schismes and Heresies which were foretold should multiply in descending ages government and superiority of jurisdiction unity of supremacy and coërcion was more necessary then at first when extraordinary gifts might supply what now we expect to be performed by an ordinary authority 2. Whatsoever was the regiment of the Church in the Apostles times that must be perpetuall not so as to have all that which was personall and temporary but so as to have no other for that and that only is of Divine institution which Christ committed to the Apostles and if the Church be not now governed as then We can shew no Divine Authority for our government which we must contend to doe and doe it too or be call'd usurpers For either the Apostles did governe the Church as Christ commanded them or not If not then they fayl'd in the founding of the Church and the Church is not built upon a Rock If they did as most certainly they did then either the same disparity of jurisdiction must be retayn'd or else we must be governned with an Unlawfull and unwarranted equality because not by that which only is of immediate divine institution and then it must needs be a fine government where there is no authority and where no man is superiour 3. We see a disparity in the Regiment of Churches warranted by Christ himselfe and confirmed by the Holy Ghost in fayrest intimation I meane the seaven Angel-Presidents of the seaven Asian Churches If these seaven Angels were seaven Bishops that is Prelates or Governours of these seaven Churches in which it is evident and confessed of all sides there were many Presbyters then it is certaine that a Superiority of Iurisdiction was intended by Christ himselfe and given by him insomuch as he is the fountaine of all power derived to the Church For Christ writes to these seaven Churches and directs his Epistles to the seaven Governours of these Churches calling them Angels which it will hardly be suppos'd he would have done if the function had not been a ray of the Sunne of righteousnesse they had not else been Angels of light nor starres held in Christ's owne right hand This is certaine that the function of these Angels whatsoever it be is a Divine institution Let us then see what is meant by these starres and Angels The seaven starres are the Angells of the seaven Churches and the seaven Candlesticks are the seaven Churches 1. Then it is evident that although the Epistles were sent with a finall intention for the edification and confirmation of the whole Churches or people of the Diocesse with an Attendite quid Spiritus dicit Ecclesijs yet the personall direction was not to the whole Church for the whole Church is called the Candlestick and the superscription of the Epistles is not to the seaven Candlesticks but to the seaven starres which are the Angels of the seaven Churches viz. the lights shining in the Candlesticks By the Angell therefore is not cannot be mean't the whole Church 2. It is plaine that by the Angel is mean't the Governour of the Church 1. Because of the title of eminency The Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Messenger the Legate the Apostle of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For
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
Church of Antioch but I doe not remember them to be called Presbyters in that place to be sure they were not meere Presbyters as we now Understand the word as I proved formerly 3. But in the Church of Ephesus there was a Colledge of Presbyters and they were by the Spirit of God called Bishops and were appointed by him to be Pastors of the Church of God This must doe it or nothing In quo spiritus S. posuit vos Episcopos In whom the holy Ghost hath made you Bishops There must lay the exigence of the argument and if we can find who is meant by Vos we shall I hope gaine the truth * S. Paul sent for the Presbyters or Elders to come from Ephesus to Miletus and to them he spoke ** It 's true but that 's not all the vos For there were present at that Sermon Sopater and Aristarchus and Secundus and Gaius and Timothy and Tychicus and Trophimus And although he sent to Ephesus as to the Metropolis and there many Elders were either accidentally or by ordinary residence yet those were not all Elders of that Church but of all Asia in the Scripture sense the lessar Asia For so in the preface of his Sermon S. Paul intimates ye know that from the first day I came into Asia after what manner I have beene with you at all seasons His whole conversation in Asia was not confin'd to Ephesus and yet those Elders who were present were witnesses of it all and therefore were of dispersed habitation and so it is more clearely infer'd from vers 25. And now behold I know that YE ALL AMONG WHOM I HAVE GONE preaching the Kingdome of God c It was a travaile to preach to all that were present and therefore most certainly they were inhabitants of places very considerably distant Now upon this ground I will raise these considerations 1. If there be a confusion of Names in Scripture particularly of Episcopus and Presbyter as it is contended for on one side and granted on all sides then where both the words are used what shall determine the signification For whether to instance in this place shall Presbyter limit Episcopus or Episcopus extend Presbyter Why may not Presbyter signify one that is verily a Bishop as Episcopus signify a meere Presbyter For it is but an ignorant conceit where ever Presbyter is named to fancy it in the proper and limited sense and not to doe so with Episcopus and when they are joyned together rather to believe it in the limited and present sense of Presbyter then in the proper and present sense of Episcopus So that as yet we are indifferent upon the termes These men sent for from Ephesus are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders or Presbyters of the Church but at Miletus Spiritus S. posuit vos Episcopos there they are called Bishops or overseers So that I may as well say here were properly so called Bishops as another may say here were meere Presbyters * And least it be objected in prejudice of my affirmative that they could not be Bishops because they were of Ephesus there never being but one Bishop in one Church I answer that in the Apostles times this was not true For at Ierusalem there were many at the same time that had Episcopall and Apostolicall authority and so at Antioch as at Ierusalem where Iames and Iudas and Silas and the Apostles and Paul and Barnabas at Antioch and at Rome at the same time Peter and Paul and Linus and Clemens but yet but one of them was fixt and properly the Bishop of that place But 2 ly All these were not of Ephesus but the Elders of all Asia but some from other countries as appears vers 4. So that although they were all Bishops wee might easily find distinct Diocesses for them without incumbring the Church of Ephesus with a multiplyed incumbency Thus farre then we are upon even termes the community of compellations used here can no more force us to believe them all to be meere Presbyters then Bishops in the proper sense 2. It is very certain that they were not all meer Presbyters at his fare-well Sermon for S. Timothy was there and I proved him to be a Bishop by abundant testimony and many of those which are reckoned v. 4. were companions of the Apostle in his journey and imployed in mission Apostolicall for the founding of Churches and particularly Sosipater was there and he was Bishop of Iconium and Tychicus of Chalcedon in Bythinia as Dorotheus and Eusebius witnesse and Trophimus of Arles in France for so is witnessed by the suffragans of that province in their Epistle to S. Leo. But without all doubt here were Bishops present as well as Presbyters for besides the premises we have a witnesse beyond exception the ancient S. Irenaeus In Mileto enim convâ—catis Episcopis Presbyteris qui erant ab Epheso à reliquis proximis civitatibus quoniam ipse festinavit Hierosolymis Pentecosten agere c. S. Paul making hast to keep his Pentecost at Ierusalem at Miletus did call together the Bishops and Presbyters from Ephesus and the neighbouring Citties * Now to all these in conjunction S. Paul spoke and to these indeed the Holy Ghost had concredited his Church to be fed and taught with Pastorall supravision but in the mean while here is no commission of power or jurisdiction to Presbyters distinctly nor supposition of any such praeexistent power 3. All that S. Paul said in this narration was spoken in the presence of them all but not to them all For that of v. 18. ye know how I have been with you in Asia in all seasons that indeed was spoke to all the Presbyters that came from Ephesus and the voisinage viz. in a collective sense not in a distributive for each of them was not in all the circuit of his Asian travailes but this was not spoken to Sopater the Beraean or to Aristarchus the Thessalonian but to Tychicus and Trophimus who were Asians it might be addressed And for that of v. 25. yee all among whom I have gone preaching shall see my face no more this was directed only to the Asians for he was never more to come thither but Timothy to be sure saw him afterwards for S. Paul sent for him a litle before his death to Rome and it will not be supposed he neglected to attend him So that if there were a conjunction of Bishops and Presbyters at this meeting as most certainly there was and of Evangelists and Apostolicall men besides how shall it be known or indeed with any probability suspected that that clause of vers 28. Spiritus S. posuit vos Episcopos pascere Ecclesiam Dei does belong to the Ephesine Presbyters and not particularly to Timothy who was now actually Bishop of Ephesus and to Gajus and to the other Apostolicall men who had at least Episcopall authority that is power of founding and ordering Churches
Prototype calling him the Great Sheapherd and Bishop of our soules it hath obtayned in all antiquity that Pastors and Bishops are coincident and we shall very hardly meet with an instance to the contrary * If Bishops be Pastors then they are Doctors also for these are conjunct when other offices which may in person be united yet in themselves are made disparate For God hath given some Apostles some Prophets some Evangelists some PASTORS AND TEACHERS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Pastors then also Doctors and Teachers And this is observed by S. Austin Pastors Doctors whom you would have me to distinguish I think are one and the same For Paul doth not say some Pastors some Doctors but to Pastors he joyneth Doctors that Pastors might understand it belongeth to their office to teach The same also is affirmed by Sedulius upon this place Thus it was in Scripture But after the Churches were setled Bishops fix't upon their severall Sees then the Names also were made distinct only those names which did designe temporary offices did expire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostome Thus farre the names were common viz. in the sense above explicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But immediately the names were made proper and distinct and to every order it 's owne Name is left of a Bishop to a Bishop of a Presbyter to a Presbyter * This could not be suppos'd at first for when they were to borrow words from the titles of secular honour or offices and to transplant them to an artificiall and imposed sense USE which is the Master of language must rule us in this affaire and USE is not contracted but in some processe and descent of time * For at first Christendome it selfe wanted a Name and the Disciples of the Glorious Nazarene were Christ'ned first in Antioch for they had their baptisme some yeares before they had their Name It had been no wonder then if per omnia it had so happened in the compellation of all the offices and orders of the Church BVt immediately after the Apostles and still more in descending 〈◊〉 Episcopus signified only the Superintendent of the â—â—rch the Bishop in the present vulgar conceptâ—â—â—ome few examples I shal give insteed of Myriads 〈◊〉 Canons of the Apostles the word ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—shop is us'd 36 times in appropriation to him that 〈◊〉 Ordinary Ruler president of the Church above the Clergie and the Laity being 24 times expressely distinguish'd from Presbyter and in the other 14 having particular care for government jurisdiction censures and Ordinations committed to him as I shall shew hereafter and all this is within the verge of the first 50 which are received as Authentick by the Councell of Nice of Antioch 25 Canons whereof are taken out of the Canons of the Apostles the Councell of Gangra calling them Canones Ecclesiasticos and Apostolicas traditiones by the Epistle of the first Councell of Constantinople to Damasus which Theodoret hath inserted into his story by the Councell of Ephesus by Tertullian by Constantine the Great and are sometimes by way of eminency called THE CANONS sometimes THE ECCLESIASTICALL CANONS sometimes the ancient and received Canons of our Fathers sometimes the Apostolicall Canons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said the Fathers of the Councell in Trullo and Damascen puts them in order next to the Canon of Holy Scripture so in effect does Isidore in his preface to the worke of the Councells for he sets these Canons in front because Sancti Patres eorum sententias authoritate Synodali roborarunt inter Canonicas posuerunt Constitutiones The H. Fathers have established these Canons by the authority of Councells and have put them amongst the Canonicall Constitutions And great reason for in Pope Stephens time they were translated into Latine by one Dionysius at the intreaty of Laurentius because then the old Latine copies were rude and barbarous Now then this second translation of them being made in Pope Stephens time who was contemporary with S. Irenaeus and S. Cyprian the old copie elder then this and yet after the Originall to be sure shewes them to be of prime antiquity and they are mention'd by S. Stephen in an Epistle of his to Bishop Hilarius where he is severe in censure of them who doe prevaricate these Canons * But for farther satisfaction I referre the Reader to the Epistle of Gregory Holloander to the Moderators of the Citie of Norimberg I deny not but they are called Apocryphall by Gratian and some others viz. in the sense of the Church just as the wisdome of Solomon or Ecclesiasticus but yet by most beleived to be written by S. Clement from the dictate of the Apostles and without all Question are so farre Canonicall as to be of undoubted Ecclesiasticall authority and of the first Antiquity Ignatius his testimony is next in time and in authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop bears the image and representment of the Father of all And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What is the Bishop but he that hath all authority and rule What is the Presbytery but a sacred Colledge Counsellors and helpers or assessors to the Bishop what are Deacons c So that here is the reall and exact distinction of dignity the appropriation of Name and intimation of office The Bishop is above all the Presbyters his helpers the Deacons his Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitators of the Angells who are Ministring Spirits But this is of so known so evident a truth that it were but impertinent to insist longer upon it Himselfe in three of his Epistles uses it nine times in distinct enumeration viz. to the Trallians to the Philadelphians to the Philippians * And now I shall insert these considerations 1. Although it was so that Episcopus and Presbyter were distinct in the beginning after the Apostles death yet sometimes the names are used promiscuously which is an evidence that confusion of names is no intimation much lesse an argument for the parity of offices since themselves who sometimes though indeed very seldome confound the names yet distinguish the offices frequently and dogmatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means the Presbyters of the Church of Antioch so indeed some say and though there be no necessity of admitting this meaning because by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he may mean the suffragan Bishops of Syria yet the other may be fairely admitted for himselfe their Bishop was absent from his Church and had delegated to the Presbytery Episcopall jurisdiction to rule the Church till hee being dead another Bishop should be chosen so that they were Episcopi Vicarii and by representment of the person of the Bishop and execution of the Bishops power by delegation were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this was done least the Church should not be only without a Father
and offices which were ordinary and perpetuall are in Scripture clearely all one in ordinary ministration and their names are often used in common to signify exactly the same ordinary function 1. The name was borrowed from the Prophet David in the prediction of the Apostacy of Iudas and Surrogation of S. Matthias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Bishoprick that is his Apostolate let another take The same word according to the translation of the 70. is used by the Prophet Isaiah in an Evangelicall prediction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will give thy Princes in peace and thy Bishops in righteousnesse Principes Ecclesiae vocat futuros Episcopos saith S. Hierome herein admiring Gods Majesty in the destination of such Ministers whom himselfe calls Princes And to this issue it is cited by S. Clement in his famous epistle to the Corinthians But this is no waies unusuall in Scripture For 2. S. Iames the Brother of our Lord is called an Apostle and yet he was not in the number of the twelve but he was Bishop of Ierusalem 1. That S. Iames was called an Apostle appears by the testimony of S. Paul But other Apostles saw Iâ—none save Iames the Lords Brother 2. That he was none of the twelve appears also because among the twelve Apostles there were but two Iames's The sonne of Alpheus and Iames the sonne of Zebedee the Brother of Iohn But neither of these was the Iames whom S. Paul calls the Lords brother And this S. Paul intimates in making a distinct enumeration of all the appearances which Christ made after the resurrection First to Cephas then to the twelve then to the 500. Brethren then to Iames then to all the Apostles So that here S. Iames is reckoned distinctly from the twelve and they from the whole Colledge of the Apostles for there were it seems more of that dignity then the twelve But this will also safely rely upon the concurrent testimony of Hegesippus * S. Clement Eusebius Epiphanius S. Ambrose and S. Hierome 3. That S. Iames was Bishop of Ierusalem and therefore called an Apostle appears by the often commemoration of his presidency and singular eminency in holy Scripture Priority of order is mentioned Galat. 2. even before S. Peter who yet was primus Apostolorum naturâ unus homo Cratiâunus Christianus abundantiore gratiâ unus idemque primus Apostolus as S. Austin yet in his own diocesse S. Iames had priority of order before him v. 9. And when 1 Iames 2 Cephas and 3 Iohn c. First Iames before Cephas i.e. S. Peter S. Iames also was president of that Synod which the Apostles convocated at Ierusalem about the Question of circumcision as is to be seen Act. 15. to him S. Paul made his addresse Act. 21. to him the brethren carried him where he was found sitting in his Colledge of Presbyters there he was alwaies resident and his seat fixt and that he liv'd Bishop of Ierusalem for many years together is clearly testified by all the faith of the Primitive Fathers and Historians But of this hereafter 3. Epaphroditus is called the Apostle of thâ— Philippians I have sent unto you Epaphroditâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My compeere and your Apostle Gradum Apostolatus recepit Epaphroditus saith Primasius and what that is we are told by Theodoret dictus Philippensium Apostolus à S. Paulo quid hoc aliud nisi Episcopus Because he also had received the office of being an Apostle among them saith S. Ierome upon the same place and it is very observeable that those Apostles to whom our blessed Saviour gave immediate substitution are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles of Iesus Christ but those other men which were Bishops of Churches and called Apostles by Scripture are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles of Churches or sometime Apostles alone but never are intitled of Iesus Christ. Other of the Apostles saw I none but Iames the Lords Brother Gal. 1. There S. Iames the Bishop of Ierusalem is called an Apostle indefinitely But S. Paul calls himselfe often the Apostle of Iesus Christ not of man neither by man but by Iesus Christ. So Peter an Apostle of Iesus Christ but S. Iames in his Epistle to the Iewes of the dispersion writes not himselfe the Apostle of Iesus Christ but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iames the servant of God and of the Lord Iesus Christ. Further yet S. Paul although as having an immediate calling from Christ to the office of Apostolate at large calls himselfe the Apostle of Iesus Christ yet when he was sent to preach to the Gentiles by the particular direction indeed of the holy Ghost but by Humane constitution and imposition of hands in relation to that part of his office and his cure of the uncircumcision he limits his Apostolate to his Diocesse and calls himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle of the Gentiles as S. Peter for the same reason and in the same modification is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Apostle of those who were of the Circumcision And thus Epaphroditus is called the Apostle of the Philippians who clearely was their Bishop as I shall shew in the sequel that is he had an Apostolate limited to the Diocesse of Philippi Paâ—latim verò tempore procedente aliâ— ab his quos Dominus eleger at ordinati sunt Apostoli sicut ille ad Philippenses sermo declarat dicens necessarium autem existimo Epaphroditum c. So S. Ierome In processe of time others besides those whom the Lord had chosen were ordained Apostles and particularly he instances in Epaphroditus from the authority of this instance adding also that by the Apostles themselves Iudas and Silas were called Apostles 4. Thus Titus and some other with him who came to Ierusalem with the Corinthian benevolence are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles of the Churches Apostles I say in the Episcopall sence They were none of the twelve they were not of immediate divine mission but of Apostolike ordination they were actually Bishops as I shall shew hereafter Titus was Bishop of Crete and Epaphroditus of Philippi and these were the Apostles for Titus came with the Corinthian Epaphroditus with the Colossian liberality Now these men were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called Messengers in respect of these Churches sending them with their contributions 1. Because they are not called the Apostles of these Churches to wit whose almes they carried but simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Churches viz. of their own of which they were Bishops For if the title of Apostle had related to their mission from these Churches it is unimaginable that there should be no terme of relation expressed 2. It is very cleare that although they did indeed carry the benevolence of the severall Churches yet S. Paul not those Churches sent them And we have sent with them our Brother c. 3. They are called Apostles
S. Hierome and diverse others of the Fathers make this glosse Pro Patribus Apostolis filii Episcopi ut Episcopi Apostolis tanquam filii Patribus succedant The Apostles are Fathers instead of whom Bishops doe succeed whom God hath appointed to be made Rulers in all lands So S. Hierome S. Austin and Euthymius upon the 44. Psal. aliàs 45. But S. Austin for his own particular makes good use of his succeeding the Apostles which would doe very well now also to be considered Si solis Apostolis dixit qui vos spernit me spernit spernite nos si autem sermo ejus pervenit ad nos vocavit nos in eorum loco constituit nos videte ne spernatis nos It was good counsell not to despise Bishops for they being in the Apostles places and offices are concerned and protected by that saying he that despiseth you despiseth mee I said it was good counsell especially if besides all these we will take also S. Chrysostomes testimony Potestas anathematizandi ab Apostolis ad successores eorum nimirum Episcopos transiit A power of anathematizing delinquents is derived from the Apostles to their successors even to Bishops S. Ambrose upon that of S. Paul Ephes. 4. Quosdam dedit Apostolos Apostoli Episcopi sunt He hath given Apostles that is he hath given some Bishops That 's down right and this came not by chance from him he doubles his assertion Caput itaque in Ecclesiâ Apostolos posuit qui legati Christi sunt sicut dicit idem Apostolus pro quo legatione fungimur Ipsi sunt Episcopi firmante istud Petro Apostolo dicente inter caetera de Iudâ Episcopatum ejus accipiat alter And a third time Numquid omnes Apostoli verum est Quia in Ecclesiâ Vnus est Episcopus Bishop and Apostle was all one with S. Ambrose when hee spake of their ordinary offices which puts me in mind of the fragment of Polycrates of the Martyrdome of Timothy in Photius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle Timothy was ordained Bishop in the Metropolis of Ephesus by S. Paul and there enthron'd To this purpose are those compellations and titles of Bishopricks usually in antiquity S. Basil calls a Bishoprick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Theodoret. An Apostolicall presidency The summe is the same which S. Peter himselfe taught the Church as S. Clement his Scholler or some other primitive man in his name reports of him Episcopos ergo vicem Apostolorum gerere Dominum docuisse dicebat reliquorum Discipulorum vicem tenere Presbyteros debere insinuabat He Peter said that our Lord taught that Bishops were to succeed in the place of the Apostles and Presbyters in the place of the Disciples Who desires to be farther satisfied concerning Catholick consent for Bishops succession to Apostles in their order and ordinary office he may see it in Pacianus the renowned Bishop of Barcinona in S. Gregory S. Iohn Damascen in S. Sixtus the first his second decretall Epistle and most plentifully in S. Caelestine writing to the Ephesine Councell in the Epistle of Anacletus de Patriarchis Primatibus c. In Isidore and in Venerable Bede His words are these sicut duodecem Apostolos formam Episcoporum exhibere simul demonstrare nemo est qui dubitet sic 72 figuram Presbyterorum gessisse sciendum est tamet si primis Ecclesiae temporibus ut Apostolica Scriptura testis est utrique Presbyteri utrique vocabantur Episcopi quorum unum scientiae maturitatem aliud industriam curae Pastoralis significat Sunt ergo jure Divino Episcopi à Presbyteris praelatione distincti As no man doubts but Apostles were the order of Bishops so the 72 of Presbyters though at first they had names in common Therefore Bishops by Divine right are distinct from Presbyters and their Prelates or Superiours TO the same issue drive all those testimonies of Antiquity that call all Bishops ex aequo successors of S. Peter So S. Cyprian Dominus noster cujus praecepta metuere observare debemus Episcopi honorem Ecclesiae suaerationem disponens in Evangelio loquitur dicit Petro ego tibi dico Quia tu es Petrus c. Inde per temporum successionum vices Episcoporum ordinatio Ecclesiae ratio decurrit ut Ecclesia super Episcopos constituatur c. When our B. Saviour was ordering his Church and instituting Episcopall dignity he said to Peter thou art Peter and on this rock will I build my Church Hence comes the order of Bishops and the constitution or being of the Church that the Church be founded upon Bishops c. The same also S Ierome intimate's Non est facilè stare loco Pauli tenere gradum Petri. It is not a small thing to stand in the place of Paul to obtaine the degree of Peter so he while he disswades Heliodorus from taking on him the great burden of the Episcopall office Pasceoves meas said Christ to Peter and feed the flock of God which is amongst you said S. Peter to the Bishops of Pontus Galatia Cappadocia Asia and Bithynia Similia enim Successoribus suis Petrus scripsit praecepta saith Theodoret S. Peter gave the same precepts to his successors which Christ gave to him And S. Ephrem speaking of S. Basil the Bishop of Caesarea Cappadocia sicut rursus Petrus Ananiam Saphiram fraudantes de precio agri enecavit ita Basilius locum Petri obtinens ejasque paritèr authoritatem libertatemque participans suam ipsius promissionem fraudantem Valentem redarguit ejusque filium morte mulctavit As S. Peter did to Ananias and Saphira So Basil did to Valens and his Sonne for the same delinquency for he had the place liberty and authority of S. Peter Thus Gaudentius of Brixia calls S. Ambrose the Successor of S. Peter and Gildas sirnamed the wise saith that all evill Bishops whatsoever doe with unhallowed and uncleane feete usurpe the seate of S. Peter But this thing is of Catholike beleife and of this use If the order and office of the Apostolate be eternall to be succeeded in and this office Superior to Presbyters and not onely of Divine institution but indeed the onely order which can clearely show an immediate Divine commission for it's power and authority as I have proved of the function Apostolicall then those which doe succeed the Apostles in the ordinary office of Apostolate have the same institution and authority the Apostles had as much as the successors of the Presbyters have with the first Presbyters and perhaps more For in the Apostolicall ordinations they did not proceed as the Church since hath done Themselves had the whole Priesthood the whole commission of the Ecclesiasticall power and all the offices Now they in their ordayning assistant Ministers did not in every ordination give
conjunctus Apostolorum caetus So that although Presbyters grow high yet they doe not overtake the Bishops or Apostles who also in the same proportion grow higher then their first station This then will doe no hurt As for S. Irenaeus he indeed does say that Presbyters succeed the Apostles but what Presbyters he means he tells us even such Presbyters as were also Bishops such as S. Peter and S. Iohn was who call themselves Presbyters his words are these Proptereà eis qui in Ecclesiâ sunt Presbyteris abandire oportet his qui successionem habent ab Apostolis qui cum Episcopatus successione charisma veritatis certum secundùm placitum Patris acceperunt And a little after Tales Presbyteros nutrit Ecclesia de quibus Propheta ait dabo Principes tuos in pace Episcopos tuos in Iustitiâ So that he gives testimony for us not against us As for S. Hierome the third man he in the succession to the honour of the Apostolate joynes Presbyters with Bishops and that 's right enough for if the Bishop alone does succeed in plenitudinem potestatis Apostolicae ordinariae as I have proved he does then also it is as true of the Bishop together with his consessus Presbyterorum Episcopi Presbyteri habeant in exemplum Apostolos Apostolicos viros quorum honorem possidentes habere nitantur meritum those are his words and inforce not so much as may be safely granted for reddendo singula singulis Bishops succeed Apostles and Presbyters Apostolick men and such were many that had not at first any power Apostolicall and that 's all that can be inferred from this place of S. Hierome I know nothing else to stay me or to hinder our assent to those authorities of Scripture I have alleadged and the full voyce of traditive interpretation THE second argument from Antiquity is the direct testimony of the Fathers for a Divine institution In this S. Cyprian is most plentifull Dominus noster ** Episcopi honorem Ecclesiae suo rationem disponens in Evangelio dicit Petro c Inde per tamporum successionum vices Episcoporum ordinatio Ecclesiâ— ratiâ— decurrit ut Ecclesia super Episcopos canstituatur omnis actus Ecclesiae per eosdem Praepositos gubernetur Cum hos itaque Divinâ lâ—ge fundatum sit c Our Lord did institute in the Gospell the honour of a Bishop Hence comes the ordination of Bishops and the Church is built upon them and every action of the Church is to be governed by them and this is founded upon a Divine law Meminisse autem Diaconi debent quoniam Apostolos i.e. Episcopos praepositos Dominus elegit Our Lord hath chosen Apostles that is Bishops and Church-governours And a little after Quod si nos aliquid auderâ— contrà Deum possumus qui Episcopos facit possunt contra nos audere Diaconi à quibus fiunt We must not attempt any thing against God who hath instituted Bishops The same Father in his Epistle to Magnus disputes against Novatianus his being a Bishop Novatianus in Ecclesiâ non est nec Episcopus computari potest qui Evangelicâ Apostolicâ traditione contemptâ nemini succedens à seipso ordinatus est If there was both an Evangelicall and an Apostolick tradition for the successive ordination of Bishops by other Bishops as S. Cyprian affirmes there is by saying Novatianus contemned it then certainly the same Evangelicall power did institute that calling for the modus of whose election it took such particular order S. Ignatius long before him speaking concerning his absent friend Sâ—tion the Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He wishes for the good mans company because by the grace of God and according to the law of Iesus Christ he was obedient to the Bishop and his Clergy And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is home enough Ye ought to obey your Bishop and to contradict him in nothing It is a fearefull thing to contradict him For whosoever does so does not mock a visible man but the invisible undeceiveable God For this contumely relates not to man but to God So S. Ignatius which could not be true were it a humane constitution and no Divine ordinance But more full are those words of his in his Epistle to the Ephesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that obeyes the Bishop and Clergy obeyes Christ who did constitute and ordaine them This is plain and dogmaticall I would be loath to have two men so famous so Ancient and so resolute speake halfe so much against us But it is a generall resolve and no private opinion For S. Austin is confident in the case with a Nemo ignorat Episcopos Salvatorem Ecclesiis instituisse Ipse enim priusquam in coelos ascenderet imponens manum Apostolis ordinavit eos Episcopos No man is so ignorant but he knowes that our blessed Saviour appointed Bishops over Churches for before his ascension into Heaven he ordained the Apostles to be Bishops But long before him Hegesippus going to Rome and by the way calling in at Corinth and divers other Churches discoursed with their severall Bishops and found them Catholick and Holy and then staid at Rome three successions of Bishops Anicetus Soter and Eleutherius Sed in omnibus istis ordinationibus vel in caeteris quas per reliquas urbes videram ita omnia habebantur sicut lex antiquitùs tradidit Prophetae indicaverunt ET DOMINUS STATUIT All things in these ordinations or successions were as our Lord had appointed All things therefore both of doctrine and discipline and therefore the ordinations themselves too Further yet and it is worth observing there was never any Bishop of Rome from S. Peter to S. Sylvester that ever writ decretall Epistle now extant and transmitted to us but either professedly or accidentally he said or intimated that the order of Bishops did come from God S. Irenaeus speaking of Bishops successors to the Apostles saith that with their order of Bishoprick they have received charisma veritatis certum a true and certaine or indelible character secundùm placitum Patris according to the will of God the Father And this also is the doctrine of S. Ambrose Ideò quanquam melior Apostolus aliquando tamen eget Prophetis quià ab uno Deo Patre sunt omnia singulos Episcopos singulis Ecclesiis praeesse decrevit God from whom all good things doe come did decree that every Church should be governed by a Bishop And againe Honor igitur Fratres sublimitas Episcopalis nullis poterit comparationibus adaequari Si Regum fulgori compares c and a little after Quid jam de plebeiâ dixerim multitudine cui non solùm praeferri à Domino meruit sed ut eam quoque jure tueatur patrio praeceptis imperatum est Evangelicis The honour and sublimity of the Bishop is an incomparable preheminence and is by
God set over the people and it is commanded by the precept of the holy Gospell that he should guide them by a Fathers right And in the close of his discourse Sic certè à Domino ad B. Petrum dicitur Petre amas me .... repetitum est à Domino tertiò Pasceoves meas Quas oves quem gregem non solùm tunc B. suscepit Petrus sed cum illo nos suscepimus omnes Our blessed Lord committed his sheep to S. Peter to be fed and in him we who have Pastorall or Episcopall authority have received the same authority and commission Thus also divers of the Fathers speaking of the ordination of S. Timothy to be Bishop and of S. Paul's intimation that it was by Prophecy affirme it to be done by order of the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostome he was ordained by Prophecy that is by the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou wert not made Bishop by humane constitution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Oecumenius By Divine revelation saith Theodoret. By the command of the Holy Ghost so Theophylact and indeed so S. Paul to the assembly of Elders and Bishops met at Miletus Spiritus S. posuit vos Episcopos the Holy Ghost hath made you Bishops to be sure S. Timothy was amongst them and he was a Bishop and so were diverse others there present therefore the order it selfe is a ray streaming from the Divine beauty since a single person was made Bishop by revelation I might multiply authorities in this particular which are very frequent and confident for the Divine institution of Episcopacy in Origen in the Councell of Carthage recorded by S. Cyprian in the collection of the Orientall Canons by Martinus Bracarensis in the Councells of Aquisgrane and Toledo and many more The summe is that which was taught by S. Sixtus Apostolorum dispositione ordinante Domino Episcopi primitùs sunt constituti The Lord did at first ordaine and the Apostles did so order it and so Bishops at first had their Originall constitution These and all the former who affirme Bishops to be successors of the Apostles by consequence to have the same institution drive all to the same issue and are sufficient to make faith that it was the do-doctrine Primitive and Catholick that Episcopacy is a divine institution which Christ Planted in the first founding of Christendome which the Holy Ghost Watered in his first descent on Pentecost and to which we are confident that God will give an increase by a never failing succession unlesse where God removes the Candlestick or which is all one takes away the starre the Angell of light from it that it may be invelop'd in darknesse usque ad consummationem saeâ—uli aperturam tenebrarum The conclusion of all I subjoyne in the words of Venerable Bede before quoted sunt ergo jure Divino Episcopi à Presbyteris praelatione distincti Bishops are distinct from Presbyters and Superiour to them by the law of God THE second Basis of Episcopacy is Apostolicall tradition We have seen what Christ did now wee shall see what was done by his Apostles And since they knew their Masters mind so well wee can never better confide in any argument to prove Divine institution of a derivative authority then the practise Apostolicall Apostoli enim Discipuli veritatis existentes extra omne mendacium sunt non enim communicat mendacium veritati sicut non communicant tenebrae luci sed praesentia alterius excludit alterum saith S. Irenaeus FIrst then the Apostles did presently after the ascension fixe an Apostle or a Bishop in the chayre of Ierusalem For they knew that Ierusalem was shortly to be destroyed they themselves foretold of miseryes and desolations to insue Petrus Paulus praedicunt cladem Hierosolymitanam saith Lactantius l. 4. inst famines and warres and not a stone left upon another was the fate of that Rebellious City by Christs owne prediction which themselves recorded in Scripture And to say they understood not what they writ is to make them Enthusiasts and neither good Doctors nor wise seers But it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the holy Spirit which was promised to lead them into all truth would instruct them in so concerning an issue of publike affaires as was so Great desolation and therefore they began betimes to establish that Church and to fixe it upon it's perpetuall base 2 ly The Church of Ierusalem was to be the president and platforme for other Churches The word of God went forth into all the world beginning first at Ierusalem and therefore also it was more necessary a Bishop should be there plac'd betimes that other Churches might see their governement from whence they receiv'd their doctrine that they might see from what starres their continuall fluxe of light must streame 3 ly The Apostles were actually dispers'd by persecution and this to be sure they look'd for and therefore so implying the necessity of a Bishop to governe in their absence or decession any wayes they ordayn'd S. Iames the first Bishop of Ierusalem there he fixt his chayre there he liv'd Bishop for 30 yeares and finish'd his course with glorious Martyrdome If this be proov'd we are in a fayre way for practise Apostolicall First let us see all that is said of S. Iames in Scripture that may concerne this affayre Acts. 15. We find S. Iames in the Synod at Ierusalem not disputing but giving finall determination to that Great Qu about Circumcision And when there had beene much disputing Peter rose up and said c He first drave the question to an issue and told them what he beleiv'd concerning it with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we trust it will goe as well with us without circumcision as with our Forefathers who us'd it But S. Iames when he had summ'd up what had beene said by S. Peter gave sentence and finall determination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore I judge or give sentence So he The Acts of Councell which the Brethren or Presbyters did use were deliberative they disputed v. 7. S. Peter's act was declarative but S. Iames his was decisive which proves him clearely if by reasonablenesse of the thing and the successive practise of Christendome in imitation of this first Councell Apostolicall we may take our estimate that S. Iames was the President of this Synod which considering that he was none of the twelve as I proved formerly is unimaginable were it not for the advantage of the place it being held in Ierusalem where he was Hierosolymorum Episcopus as S. Clement call's him especially in the presence of S. Peter who was primus Apostolus and decked with many personall priviledges and prerogatives * Adde to this that although the whole Councell did consent to the sending of the Decretall Epistle and to send Iudas and Silas yet because they were of the Presbytery and Colledge of
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
the Ancient story I end this with the saying of S. Hierome Exigis ubi scriptum sit In Actibus Apostolorum Sed etiamsi Scripturae authoritas non subesset totius orbis in hanc partem consensus instar praecepti obtineret If you aske where it is written viz. that Bishops alone should confirme It is written in the Acts of the Apostles meaning by precedent though not expresse precept but if there were no authority of Scripture for it yet the consent of all the world upon this particular is instead of a command *** It was fortunate that S. Hierome hath expressed himselfe so confidently in this affaire for by this we are arm'd against an objection from his own words for in the same dialogue speaking of some acts of Episcopall priviledge and peculiar ministration particularly of Confirmation he saies it was ad honorem potius Sacerdotii quà m ad legis necessitatem For the honour of the Priesthood rather then for the necessity of a law To this the answer is evident from his own words That Bishops should give the Holy Ghost in confirmation is written in the Acts of the Apostles and now that this is reserved rather for the honour of Episcopacy then a simple necessity in the nature of the thing makes no matter For the question here that is only of concernment is not to what end this power is reserved to the Bishop but by whom it was reserved Now S. Hierome saies it was done apud Acta in the Scripture therefore by Gods Holy Spirit and the end he also specifies viz. for the honour of that sacred order non propter legis necessitatem not that there is any necessity of law that confirmation should be administred by the Bishop Not that a Priest may doe it but that as S. Hierome himselfe there argues the Holy Ghost being already given in baptisme if it happens that Bishops may not be had for he puts the case concerning persons in bondage and places remote and destitute of Bishops then in that case there is not the absolute necessity of a Law that Confirmation should be had at all A man does not perish if he have it not for that this thing was reserved to a Bishops peculiar ministration was indeed an honour to the function but it was not for the necessity of a Law tying people in all cases actually to acquire it So that this non necessarium is not to be referred to the Bishops ministration as if it were not necessary for him to doe it when it is to be done not that a Priest may doe it if a 〈◊〉 may not be had but this non necessity is to be referred to confirmation it selfe so that if a Bishop cannot be had confirmation though with much losse yet with no danger may be omitted This is the summe of S. Hieroms discourse this reconciles him to himselfe this makes him speak conformably to his first assertions and consequently to his arguments and to be sure no exposition can make these words to intend that this reservation of the power of confirmation to Bishops is not done by the spirit of God and then let the sense of the words be what they will they can doe no hurt to the cause and as easily may we escape from those words of his to Rusticus Bishop of Narbona Sed quia scriptum est Presbyteri duplici honore honorentur .... praedicare eos decet utile est benedicere congruum confirmare c. It is quoted by Gratian dist 95. can ecce ego But the glosse upon the place expounds him thus i. e. in fide the Presbyters may preach they may confirme their Auditors not by consignation of Chrisme but by confirmation of faith and for this quotes a paralell place for the use of the word Confirmare by authority of S. Gregory who sent Zachary his legate into Germany from the See of Rome ut Orthodoxes Episcopos Presbyteros vel quosâ—unque reperire potuisset in verbo exhortationis perfectos ampliùs confirmaret Certainly S. Gregory did not intend that his legate Zachary should confirme Bishops Priests in any other sense but this of S. Hieroms in the present to wit in faith and doctrine not in rite and mystery and neither could S. Hierome himselfe intend that Presbyters should doe it at all but in this sense of S. Gregory for else he becomes an Antistrephon and his owne opposite * Yea but there is a worse matter then this S. Ambrose tels of the Egyptian Priests that they in the absence of the Bishop doe confirme Denique apud Egyptum Presbyteri consignant si praesens non sit Episcopus But 1. The passage is suspitious for it interrupts a discourse of S. Ambrose's concerning the Primitive Order of election to the Bishopricke and is no way pertinent to the discourse but is incircled with a story of a farre different consequence which is not easily thought to have beene done by any considering and intelligent Author 2. But suppose the clause is not surreptitious but naturall to the discourse and borne with it yet it is matter of fact not of right for S. Ambrose neither approves nor disproves it and so it must goe for a singular act against the Catholike practise and Lawes of Christendome 3. If the whole clause be not surreptitious yet the word Consignant is for S. Austin who hath the same discourse the same thing viz of the dignity of Presbyters tels this story of the Act and honour of Presbyters in Alexandria and all Aegypt almost in the other words of his Master S. Ambrose but he tells it thus Nam in Alexandriâ per totum Aegyptum si desit Episcopus Consecrat Presbyter So that it should not be consignat but consecrat for no story tells of any confirmations done in Aegypt by Presbyters but of consecrating the Eucharist in cases of Episcopall absence or commission I shall give account in the Question of Iurisdiction that was indeed permitted in Aegypt and some other places but Confirmation never that we can find else where and this is too improbable to beare weight against evidence and practise Apostolicall and foure Councells and 16 ancient Catholike Fathers testifying that it was a practise and a Law of Christendome that Bishops onely should confirme and not Priests so that if there be no other scruple this Question is quickly at an end ** But S. Gregory is also pretended in objection for he gave dispensation to the Priests of Sardinia vt baptizatos Vguant to aneale baptized people Now anointing the forehead of the baptized person was one of the solemnityes of confirmation so that this indulgence does arise to a power of Confirming for Vnctio and Chrismatio in the first Arausican Councell and since that time Sacramentum Chrismatis hath beene the vsuall word for confirmation But this will not much trouble the buisinesse Because it is evident that he meanes it not of confirmation but of the
the mysteries be the place what it will be he is an Enemy to the Bishops dignity After this in time but before in authority is the great Councell of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Clergy according to the tradition of the Fathers remaine under the power of the Bishops of the City So that they are for their offices in dependance of the authority of the Bishop The Canon instances particularly to Priests officiating in Monasteries and Hospitalls but extends it selfe to an indefinite expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They must not dissent or differ from their Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c All they that transgresse this Constitution in ANY WAY not submitting to their Bishop let them be punish'd canonically So that now these generall expressions of obedience and subordination to the Bishop being to be Understood according to the exigence of the matter to wit the Ministeries of the Clergy in their severall offices the Canon extends it's prohibition to all ministrations without the Bishops authority But it was more clearely and evidently law and practice in the Roman Church we have good witnesse for it S. Leo the Bishop of that Church is my author Sed neque coram Episcopo licet Presbyteris in baptisterium introire nec praesente Antistite infantem tingere aut signare nec poenitentem sine praeceptione Episcopi sui reconciliare nec eo praesente nisi illo jubente Sacramentum corpor is Sanguinis Christi conficere nec eo corà m posito populum docere vel benedicere c. It is not lawfull for the Presbyters to enter into the baptistery nor to baptize any Catechumens nor to consecrate the Sacrament of Christs body and bloud in the presencè of the Bishop without his command From this place of S. Leo if it be set in conjunction with the precedent we have faire evidence of this whole particular It is not lawfull to doe any offices without the Bishops leave So S. Ignatius so the Canons of the Apostles so Tertullian so the Councells of Antioch and Chalcedon It is not lawfull to doe any offices in the Bishops presence without leave so S. Leo. The Councell of Carthage joynes them both together neither in his presence nor without his leave in any place Now against this practice of the Church if any man should discourse as S. Hierome is pretended to doe by Gratian Qui non vult Presbyteros facere quae jubentur à Deo dicat quis major est Christo. He that will not let Presbyters doe what they are commanded to doe by God let him tell us if any man be greater then Christ viz whose command it is that Presbyters should preach Why then did the Church require the Bishop's leave might not Presbyters doe their duty without a license This is it which the practice of the Church is abundantly sufficient to answer * For to the Bishop is committed the care of the whole diocesse he it is that must give the highest account for the whole charge he it is who is appointed by peculiar designation to feede the flock so the Canon of the Apostles so Ignatius so the Councell of Antioch so every where The Presbyters are admitted in partem sollicitudinis but still the jurisdiction of the whole Diocesse is in the Bishop and without the Bishop's admission to a part of it per traditionem subditorum although the Presbyter by his ordination have a capacity of preaching and administring Sacraments yet he cannot exercise this without designation of a particular charge either temporary or fixt And therefore it is that a Presbyter may not doe these acts without the Bishops leave because they are actions of relation and suppose a congregation to whom they must be administred or some particular person for a Priest must not preach to the stones as some say Venerable Bede did nor communicate alone the word is destructive of the thing nor baptize unlesse he have a Chrysome Child or a Catechumen So that all of the Diocesse being the Bishop's charge the Bishop must either authorize the Priest or the Priest must not meddle least he be what S. Peter blam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishop in anothers Diocesse Not that the Bishop did license the acts precisely of baptizing of consecrating c. For these he had by his oxdination but that in giving license he did give him a subject to whom he might apply these relative actions and did quoad hoc take him in partem sollicitudinis and concredit some part of his diocesse to his administration cum curâ animarum But then on the other side because the whole cure of the Diocesse is in the Bishop he cannot exonerate himselfe of it for it is a burden of Christs imposing or it is not imposed at all therefore this taking of Presbyters into part of the regiment and care does not devest him of his own power or any part of it nor yet ease him of his care but that as he must still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visit and see to his Diocesse so he hath authority still in all parts of his Diocesse and this appears in these places now quoted insomuch as when the Bishop came to any place there the Vicaria of the Presbyters did cease In praesentiâ Majoris cessat potest as minoris And though because the Bishop could not doe all the Minor and daily offices of the Priesthood in every congregation of his Diocesse therefore he appointed Priests severally to officiate himselfe looking to the Metropolis and the daughter Churches by a generall supravision yet when the Bishop came into any place of his Diocesse there he being presenâ— might doe any office because it was in his own charge which he might concredit to another but not exonerate himselfe of it And therefore praesente Episcopo saith the Councell of Carthage and S. Leo if the Bishop be present the Presbyter without leave might not officiate For he had no subjects of his owne but by trust and delegation and this delegation was given him to supply the Bishops absence who could not simul omnibus interesse but then where he was present the cause of delegation ceasing the jurisdiction also ceased or was at least absorpt in the greater and so without leave might not be exercised like the starres which in the noon day have their own naturall light as much as in the night but appeare not shine not in the presence of the Sunne This perhaps will seem uncouth to those Presbyters who as the Councell of Carthage's expression is are contrâ—rii honort Episcopali but yet if we keep our selves in our own forme where God hath placed us and where wee were in the Primitive Church wee shall find all this to be sooth and full of order For Consider The elder the prohibition was the more absolute indefinite it runs Without the Bishop it is not lawfull to baptize to consecrate c. So Ignatius The
I will also indeavour to promote their interest **** There is onely one pretence of a popular election in Scripture It is of the seven that were set over the widdowes * But first this was no part of the hierarchy This was no cure of soules This was no divine institution It was in the dispensation of monyes it was by command of the Apostles the election was made and they might recede from their owne right it was to satisfye the multitude it was to avoid scandall which in the dispensation of moneyes might easily arise it was in a temporary office it was with such limitations and conditions as the Apostles prescrib'd them it was out of the number of the 70 that the election was made if we may beleive S. Epiphanus so that they were Presbyters before this choice and lastly it was onely a Nomination of seven Men the determination of the buisinesse and the authority of rejection was still in the Apostles and indeed the whole power Whom WE MAY APPOINT over this businesse after all this there can be no hurt done by the objection especially since clearely and indubiously the election of Bishops and Presbyters was in the Apostles owne persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Ignatius of Evodias Evodias was first APPOINTED to be your Governour or Bishop by the APOSTLES and themselves did committ it to others that were Bishops as in the instances before reckoned Thus the case stood in Scripture 2. In the practice of the Church it went according to the same law and practice Apostolicall The People did not might not choose the Ministers of holy Church So the Councell of Laodicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people must not choose those that are to be promoted to the Priesthood The prohibition extends to their Non-election of all the Superiour Clergy Bishops and Presbyters But who then must elect them The Councell of Nice determines that for in 16 and 17 Canons the Councell forbids any promotion of Clerks to be made but by the Bishop of that Church where they are first ordayned which clearely reserves to the Bishop the power of retayning or promoting all his Clergy * 3. All Ordinations were made by Bishops alone as I have already prooved Now let this be confronted with the practice of Primitive Christendome that no Presbyter might be ordain'd sine titulo without a particular charge which was alwaies custome and at last grew to be a law in the Councell of Chalcedon and we shall perceive that the ordainer was the onely chooser for then to ordaine a Presbyter was also to give him a charge and the Patronage of a Church was not a lay inheritance but part of the Bishops cure for he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the care of the Churches in all the Diocesse as I have already showne And therefore when S. Ierome according to the custome of Christendome had specified some particular ordinations or election of Presbyters by Bishops as how himselfe was made Priest by Paulinus and Paulinus by Epiphanius of Cyprus Gaudeat Episcopus judicio suo cùm tales Christo elegerit Sacerdotes let the Bishop rejoyce in his owne act having chosen such worthy Priests for the service of Christ. Thus S. Ambrose gives intimation that the dispensing all the offices in the Clergy was solely in the Bishop Haec spectet Sacerdos quod cuique congruat id officij deputet Let the Bishop observe these rules and appoint every one his office as is best answerable to his condition and capacity And Theodoret reports of Leontius the Bishop of Antioch how being an Arian adversarios recti dogmatis suscipiens licèt turpem habentes vitam ad Presbyteratûs tamen ordinem Diaconatûs evexit Eos autem qui Vniversis virtutibus ornabantur Apostolica dogmata defendebant absque honore deseruit He advanc'd his owne faction but would not promote any man that was Catholike and pious So he did The power therefore of Clericall promotion was in his owne hands This thing is evident and notorious And there is scarce any example in Antiquity of either Presbyters or people choosing any Priest but only in the case of S. Austin whom the Peoples hast snatch'd and carried him to their Bishop Valerius intreating him to ordayne him Priest This indeed is true that the testimony of the people for the life of them that were to be ordayn'd was by S. Cyprian ordinarily required In ordinandis Clericis Fratres Charissimi solemus vos ante consulere mores ac merita singulorum communi consilio ponderare It was his custome to advise with his people concerning the publike fame of Clerks to be ordayn'd It was usuall I say with him but not perpetuall for it was otherwise in the case of Celerinus and divers others as I shewed elsewhere 4. In election of Bishops though not of Priests the Clergy and the people had a greater actuall interest and did often intervene with their silent consenting suffrages or publike acclamations But first This was not necessary It was otherwise among the Apostles and in the case of Timothy of Titus of S. Iames of S. Marke and all the Successors whom they did constitute in the severall chayres 2 ly This was not by law or right but in fact only It was against the Canon of the Laodicean Councell and the 31 th Canon of the Apostles which under paine of deposition commands that a Bishop be not promoted to his Church by the intervening of any lay power Against this discourse S. Cyprian is strongly pretended Quando ipsa plebs maximè habeat potestatem vel eligendi dignos Sacerdotes vel indignos recusandi Quod ipsum videmus de divinâ authoritate descendere c. Thus he is usually cited The people have power to choose or to refuse their Bishops and this comes to them from Divine authority No such matter The following words expound him better Quod ipsum videmus de divinâ authoritate descendere ut Sacerdos PLEBE PRAESENTE sub omnium oculis deligatur dignus atque idoneus publico judicio ac testimonio comprobetur that the Bishop is chosen publikely in the presence of the people and he only be thought fit who is approved by publike judgement and testimony or as S. Paul's phrase is he must have a good report of all men that is indeed a divine institution and that to this purpose and for the publike attestation of the act of election and ordination the peoples presence was required appeares clearely by S. Cyprian's discourse in this Epistle For what is the divine authority that he mentions It is only the example of Moses whom God commanded to take the Sonne of Eleazer and cloath him with his Fathers robes coram omni Synagogâ before all the congregation The people chose not God chose Eleazar and Moses consecrated him and the people stood and look'd on that 's all that this argument can supply *
ordinary placitâ—s sibi eligere as the Epistle expresses it in the sequell to choose whom they listed But the Councell deposed Melitius and sent Alexander their Bishop and Patriarch to rule the Church againe ** And particularly to come home to the â—ase of the present question when Auxentius Bishop of Millaine was dead and the Bishops of the Province and the Clergy of the Church and the people of the Citty were assembled at the choosing of another the Emperour makes a speech to the Bishops only that they should be carefull in their choyce So that although the people were present quibus profide religione etiam honor deferendus est as S. Cyprians phrase is to whom respect is to be had and faire complyings to be used so long as they are pious catholick and obedient yet both the right of electing and solemnity of ordaining was in the Bishops the peoples interest did not arrive to one halfe of this 6. There are in Antiquity diverse precedents of Bishops who chose their own successors it will not be imagined the people will choose a Bishop over his head and proclaime that they were weary of him In those daies they had more piety * Agelius did so he chose Sisinnius and that it may appeare it was without the people they came about him and intreated him to choose Marcian to whom they had been beholding in the time of Valens the Emperour he complyed with them and appointed Marcian to be his successor and Sisinnius whom he had first chosen to succeed Marcian Thus did Valerius choose his successor S. Austin for though the people nam'd him for their Priest and carried him to Valerius to take Orders yet Valerius chose him Bishop And this was usuall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epiphanius expresses this case it was ordinary to doe so in many Churches 7. The manner of election in many Churches was various for although indeed the Church had commanded it and given power to the Bishops to make the election yet in some times and in some Churches the Presbyters or the Chapter chose one out of themselves S. Hierome saies they alwaies did so in Alexandria from S. Markes time to Heraclas and Dionysius * S. Ambrose saies that at the first the Bishop was not by a formall new election promoted but recedente uno sequens ei succedebat As one dyed so the next senior did succeed him In both these cases no mixture of the peoples votes 8. In the Church of England the people were never admitted to the choyce of a Bishop from its first becoming Christian to this very day and therefore to take it from the Clergy in whom it alwaies was by permission of Princes and to interest the people in it is to recede à traditionibus Majorum from the religion of our forefathers and to INNOVATE in a high proportion 9. In those Churches where the peoples suffrage by way of testimony I meane and approbation did concurre with the Synod of Bishops in the choyce of a Bishop the people at last according to their usuall guise grew hot angry and tumultuous and then were ingaged by divisions in religion to Name a Bishop of their own sect and to disgrace one another by publike scandall and contestation and often grew up to Sedition and Murder and therefore although they were never admitted unlesse where themselves usurped farther then I have declared yet even this was taken from them especially since in tumultuary assemblies they were apt to carry all before them they knew not how to distinguish between power and right they had not well learn'd to take deniall but began to obtrude whom they listed to swell higher like a torrent when they were check'd and the soleship of election which by the Ancient Canons was in the Bishops they would have asserted wholly to themselves both in right and execution * I end this with the annotation of Zonaras upon the twelfth Canon of the Laodicean Councell Populi suffragiis olim Episcopi eligebantur understand him in the senses above explicated Sed cùm multae inde seditiones existerent hinc factum est ut Episcoporum Vniuscujusque provinciae authoritate eligi Episcopum quemque oportere decreverint Patres of old time Bishops were chosen not without the suffrage of the people for they concurred by way of testimony and acclamation but when this occasion'd many seditions and tumults the Fathers decreed that a Bishop should be chosen by the authority of the Bishops of the Province And he addes that in the election of Damasus 137 men were slaine and that sixe hundred examples more of that nature were producible Truth is the Nomination of Bishops in Scripture was in the Apostles alone and though the Kindred of our Blessed Saviour were admitted to the choyce of Simeon Cleophae the Successor of S. Iames to the Bishoprick of Ierusalem as Eusebius witnesses it was propter singularem honorem an honorary and extraordinary priviledge indulged to them for their vicinity and relation to our Blessed Lord the fountaine of all benison to us and for that very reason Simeon himselfe was chosen Bishop too Yet this was praeter regulam Apostolicam The rule of the Apostles and their precedents were for the sole right of the Bishops to choose their Colleagues in that Sacred order * And then in descent even before the Nicene Councell the people were forbidden to meddle in election for they had no authority by Scripture to choose by the necessity of times and for the reasons before asserted they were admitted to such a share of the choyce as is now folded up in a peice of paper even to a testimoniall and yet I deny not but they did often take more as in the case of Nilammon quem cives elegerunt saith the story out of Sozomen they chose him alone though God took away his life before himselfe would accept of their choyce and then they behav'd themselves oftentimes with so much insolency partiality faction sedition cruelty and Pagan basenesse that they were quite interdicted it above 1200 yeares agone * So that they had their little in possession but a little while and never had any due and therefore now their request for it is no petition of right but a popular ambition and a snatching at a sword to hew the Church in peices But I thinke I need not have troubled my selfe halfe so farre for they that strive to introduce a popular election would as faine have Episcopacy out as popularity of election let in So that all this of popular election of Bishops may seeme superfluous For I consider that if the peoples power of choosing Bishops be founded upon Gods law as some men pretend from S. Cyprian not proving the thing from Gods law but Gods law from S. Cyprian then Bishops themselves must be by Gods law For surely God never gave them power to choose any man into that office which himselfe hath no way instituted And
the guide of their consciences the instruments and conveyances of all the Blessings heaven uses to powre upon us by the ministration of the holy Gospell would they that thought their lives a cheap exchange for a free and open communion with a Catholick Bishop would they have contested upon an aëry title and the imaginary priviledge of an honour which is farre lesse then their spirituall dignity but infinitely lesse then the burden and charge of the soules of all their Diocesse Charity thinks nothing too much and that love is but little that grutches at the good words a Bishoprick carries with it However let us see whether titles of honour be either unfit in themselves to be given to Bishops or what the guise of Christendome hath been in her spirituall heraldry 1. S. Ignatius in his Epistle to the Church of Smyrna gives them this command Honora Episcopum ut Principem Sacerdotum imaginèm Dei referentem Honour the Bishop as the image of God as the PRINCE OF PRIESTS Now since honour and excellency are termes of mutuall relation and all excellency that is in men and things is but a ray of divine excellency so farre as they participate of God so farre they are honourable Since then the Bishop carries the impresse of God upon his forehead and bears Gods image certainly this participation of such perfection makes him very honourable And since honor est in honorante it is not enough that the Bishop is honourable in himselfe but it tells us our duty we must honour him we must doe him honour and of all the honours in the world that of words is the cheapest and the least S. Paul speaking of the honour due to the Prelates of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them be accounted worthy of double honour And one of the honours that he there means is a costly one an honour of Maintenance the other must certainly be an honour of estimate and that 's cheapest The Councell of Sardis speaking of the severall steps and capacities of promotion to the height of Episcopacy uses this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that shall be found worthy of so Divine a Priesthood let him be advanced to the HIGHEST HONOUR * Ego procidens ad pedes ejus rogabam excusans me declinans HONOREM CATHEDRAE potestatem saith S. Clement when S. Peter would have advanc'd him to the Honour and power of the Bishops chaire But in the third epistle speaking of the dignity of Aaron the High-Priest and then by analogy of the Bishop who although he be a Minister in the order of Melchisedek yet he hath also the honour of Aaron Omnis enim Pontifex sacro crismate perunctus incivitate constitutus in Scripturis sacris conditus charus preciosus hominibus oppidò esse debet Every High Priest ordained in the Citty viz. a Bishop ought forthwith to be Deare and Precious in the eyes of men Quem quasi Christi locum tenentem honorare omnes debent eique servire obedientes ad salutem suam fidelitèr existere scientes quòd sive honor sive injuria quae ei defertur in Christum redundat a Christo in Deum The Bishop is Christ's vicegerent and therefore he is to be obeyed knowing that whether it be honour or injury that is done to the Bishop it is done to Christ and so to God * And indeed what is the saying of our blessed Saviour himselfe He that despiseth you despiseth mee If Bishops be Gods Ministers and in higher order then the rest then although all discountenance and disgrace done to the Clergy reflect upon Christ yet what it done to the Bishop is farre more and then there is the same reason of the honour And if so then the Question will prove but an odde one even this whether Christ be to be honour'd or no or depressed to the common estimate of Vulgar people for if the Bishops be then he is This is the condition of the Question 2. Consider wee that all Religions and particularly all Christianity did give titles of honour to their High-Priests and Bishops respectively * I shall not need to instance in the great honour of the Priestly tribe among the Iewes and how highly Honourable Aaron was in proportion Prophets were called Lords in holy Scripture Art not thou MY LORD Elijah said Obed Edom to the Prophet Knowest thou not that God will take THY LORD from thy head this day said the children in the Prophets Schooles So it was then And in the New Testament we find a Prophet HONOURD every where but in his own Country And to the Apostles and Presidents of Churches greater titles of honour given then was ever given to man by secular complacence and insinuation ANGELS and GOVERNOURS and FATHERS OF OUR FAITH and STARRS LIGHT OF THE WORLD the CROWNE OF THE CHURCH APOSTLES OF IESUS CHRIST nay GODS viz. to whom the word of God came and of the compellation of Apostles particularly S. Hierom saith that when S. Paul called himselfe the Apostle of Iesus Christ it was as Magnifically spoken as if he had said Praefectus praetorio Augusti Caesaris Magister exercitâ—s Tiberii Imperatoris And yet Bishops are Apostles and so called in Scripture I have prooved that already Indeed our blessed Saviour in the case of the two sonnes of Zebedee forbad them to expect by vertue of their Apostolate any Princely titles in order to a Kingdome and an earthly Principality For that was it which the ambitious woman sought for her sonnes viz. faire honour and dignity in an earthly Kingdome for such a Kingdome they expected with their Messias To this their expectation our Saviours answer is a direct antithesis And that made the Apostles to be angry at the two Petitioners as if they had meant to supplant the rest and yet the best preferment from them to wit in a temporall Kingdome No saith our blessed Saviour ye are all deceived The Kings of the Nations indeed doe exercise authority and are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactors so the word signifies Gracious Lords so we read it But it shall not be so with you what shall not be so with them shall not they exercise authority Who then is that faithfull and wise steward whom his Lord made ruler over his Houshold Surely the Apostles or no body Had Christ authority Most certainly Then so had the Apostles for Christ gave them his with a sicut misit me Pater c. Well! the Apostles might and we know they did exercise authority What then shall not be so with them shall not they be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed if S. Marke had taken that title upon him in Alexandria the Ptolomies whose Honourary appellative that was would have question'd him Highly for it But if we goe to the sense of the word the Apostles might be Benefactors and therefore might be called so But what then Might
they not be called Gratious Lords The word would have done no hurt if it had not been an ensigne of a secular Principality For as for the word Lord I know no more prohibition for that then for being called RABBI or MASTER or DOCTOR or FATHER What shall we think now May we not be called DOCTORS God hath constituted in his Church Pastors and Doctors saith S. Paul Therefore we may be called so But what of the other the prohibition runs alike for all as is evident in the severall places of the Gospells and may no man be called MASTER or FATHER let an answer be thought upon for these and the same will serve for the other also without any sensible error It is not the word it is the ambitious seeking of a temporall principality as the issue of Christianity and an affixe of the Apostolate that Christ interdicted his Apostles * And if we marke it our B. Saviour points it out himselfe The Princes of the Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercise authority over them and are called Benefactors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It shall not be so with you Not so how Not as the Princes of the Gentiles for theirs is a temporall regiment your Apostolate must be Spirituall They rule as Kings you as fellow servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that will be first amongst you let him be your Minister or servant It seems then among Christs Disciples there may be a Superiority when there is a Minister or servant But it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this greatnesse doth consist it must be in doing the greatest service and ministration that the superiority consists in But more particularly it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must not be as the Princes of the Gentiles but it must be as the sonne of man so Christ saies expressely And how was that why he came to Minister and to serve and yet in the lowest act of his humility the washing his Disciples feet he told them ye call me Lord and Master and ye say well for so I am It may be so with you Nay it must be as the sonne of Man But then the being called Rabbi or Lord nay the being Lord in spirituali Magisterio regimine in a spirituall superintendency and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may stand with the humility of the Gospell and office of Ministration So that now I shall not need to take advantage of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to rule with more then a politicall regiment even with an absolute and despotick and is so used in holy Scripture viz. in sequiorem partem God gave authority to Man over the creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word in the septuagint and we know the power that man hath over beasts is to kill and to keep alive And thus to our blessed Saviour the power that God gave him over his enemies is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this wee know how it must be exercised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a rod of iron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall break them in pieces like a potters vessell That 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it shall not be so with you But let this be as true as it will The answer needs no way to rely upon a Criticisme It is cleare that the forme of Regiment only is distinguished not all Regiment and authority taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not as the Kings of the Gentiles but as the sonne of man so must your regiment be for sicut misi◠me Pater c. As my father hath sent me even so send I you It must be a government not for your Imprey but for the service of the Church So that it is not for your advancement but the publick ministery that you are put to rule over the Houshold * And thus the Fathers expresse the authority and regiment of Bishops * Qui vocatur ad Episcopatum non ad Principatum vocatur sed ad servitutem totius siae saith Origen And S. Hierom Episcopi Sacerdotes se esse noverint non Dominos And yet S. Hierom himselfe writing to S. Austin calls him Domine verè sancte suscipiende Papa * Forma Apostolica haec est Dominatio interdicitur indicitur Ministratio It is no Principality that the Apostles have but it is a Ministery a Ministery in chiefe the officers of which Ministration must governe and wee must obey They must governe not in a temporall regiment by vertue of their Episcopacy but in a spirituall not for honour to the Rulers so much as for benefit and service to the subject So S. Austin Nomen est operis non honor is ut intelligat se non esse Episcopum qui praeesse dilexerit non prodesse And in the fourteenth chapter of the same book Qui imperant serviunt ijs rebus quibus videntur Imperare Non enim dominandi cupidine imperant sed officio confulendi nec principandi superbiâ sed providendi misericordiâ And all this is intimated in the Propheticall visions where the regiment of Christ is design'd by the face of a man and the Empire of the world by Beasts The first is the regiment of a Father the second of a King The first spirituall the other secular And of the Fatherly authority it is that the Prophet saies Instead of Fathers thou shalt have Children whom thou maist make Princes in all lands This say the Fathers is spoken of the Apostles and their Successors the Bishops who may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes or Rulers of Churches not Princes of Kingdomes by vertue or challenge of their Apostolate But if this Ecclesiasticall rule or cheifty be interdicted I wonder how the Presidents of the Presbyters the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Reformed Churches will acquit themselves How will their Superiority be reconciled to the place though it be but temporary For is it a sinne if it continues and no sinne if it lasts but for a weeke or is it lawfull to sinne and domineere and Lord it over their Brethren for a weeke together * But suppose it were what will they say that are perpetuall Dictators Calvin was perpetuall president and Beza till Danaeus came to Geneva even for many years together * But beyond all this how can the Presbytery which is a fixt lasting body rule and governe in causes Spirituall and Consistoriall and that over all Princes and Ministers and people and that for ever For is it a sinne in Episcopacy to doe so and not in the Presbytery If it be lawfull here then Christ did not interdict it to the Apostles for who will think that a Presbytery shall have leave to domineere and as they call it now a dayes to Lord it over their Brethren when a Colledge of Apostles shall not be suffered to governe but if the Apostles may governe then we
are brought to a right understanding of our Saviours saying to the sonnes of Zebedee and then also their successors the Bishops may doe the same If I had any further need of answer or escape it were easy to pretend that this being a particular directory to the Apostles was to expire with their persons So S. Cyprian intimates Apostoli pari fuêre consortio praediti honoris dignitatis and indeed this may be concluding against the Supremacy of S. Peter's Successors but will be no waies pertinent to impugne Episcopall authority For inter se they might be equall and yet Superiour to the Presbyters and the people Lastly It shall not be so with you so Christ said non designando officium but Sortem not their duty but their lot intimating that their future condition should not be honorary but full of trouble not advanc'd but persecuted But I had rather insist on the first answer in which I desire it be remembred that I said seeking temporall Principality to be forbidden the Apostles as an Appendix to the office of an Apostle For in other capacities Bishops are as receptive of honour and temporall principalities as other men Bishops vt sic are not secular Princes must not seeke for it But some secular Princes may be Bishops as in Germany and in other places to this day they are For it is as unlawfull for a Bâ—shop to have any Land as to have a Country and a single acre is no more due to the Order then a Province but both these may be conjunct in the sâ—me person though still by vertue of Christs precept the functions and capacities must be distinguishâ—d according to the saying of Synesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To confound and intermixe the Kingdome and the Priesthood is to joyne things incompossible and inconsistent Inconsistent I say not in person but absolutely discrepant in function 3. Consider we that S. Peter when he speakes of the duteous subordination of Sarah to her Husband Abraham he propunds her as an example to all married women in these words shee obeyed Abraham and called him Lord why was this spoken to Christian women but that they should doe so too And is it imaginable that such an Honourable compellation as Christ allowes every woman to give to her husband a Mechanick a hard-handed artisan he would forbid to those eminent pillars of his Church those lights of Christendome whom he really indued with a plenitude of power for the regiment of the Catholike Church Credat Apella 4. PASTOR and FATHER are as honourable titles as any They are honourable in Scripture Honour thy Father c Thy Father in all senses They are also made sacred by being the appellatives of Kings and Bishops and that not onely in secular addresses but even in holy Scripture as is knowne * Adde to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used in Scripture for the Prelates of the Church and I am certaine that Duke and Captaine Rulers and Commanders are but just the same in English that the other are in Greeke and the least of these is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord. And then if we consider that since Christ erected a spirituall regiment and us'd words of secular honour to expresse it as in the instances above although Christ did interdict a secular principality yet he forbad not a secular title He us'd many himselfe 5. The voyce of the Spouse the holy Church hath alwaies expressed their honourable estimate in reverentiall compellations and Epithets of honour to their Bishops and have taught us so to doe * Bishops were called Principes Ecclesiarum Princes of the Churches I had occasion to instance it in the question of Iurisdiction Indeed the third Councell of Carthage forbad the Bishop of Carthage to be called Princeps Sacerdotum or summus Sacerdos or aliquid hujusmodi but onely primae sedis Episcopus I know not what their meaning was unlesse they would dictate a lesson of humility to their Primate that he might remember the principality not to be so much in his person as in the See for he might be called Bishop of the prime See But whatsoever fancy they had at Carthage I am sure it was a guise of Christendome not to speake of Bishops sine praefatione honoris but with honourable mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To our most blessed LORD So the letters were superscribed to Iulius Bishop of Rome from some of his Brethren in Sozomen Let no man speake Untruths of mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor of MY LORDS THE BISHOPS said S. Gregory Nazianzen The Synodicall book of the Councell of Constantinople is inscribed DOMINIâ— REVERENDISSIMIS ac pijssimis Fratribus ac Collegis Damaso Ambrosio c To our most Reverend LORDS and holy Brethren c And the Councell of Illyricum sending their Synodall letters to the Bishops of Asia by Bishop Elpidius Haecpluribus say they persequi non est visum quòd miserimus vnum ex omnibus DOMINUM Collegam nostrum Elpidium qui cognosceret esset ne sicut dictum fuerat à DOMINO Collegâ nostro Eustathio Our Lord and Brother Elpidius Our Lord and Brother Eustathius * The oration in the Councell of Epaunum begins thus Quod praecipientibus tantis DOMINIS MEIS ministerium proferendi sermonis assumo c The Prolocutor tooke that office on him at the command of so many GREAT LORDS THE BISHOPS * When the Church of Spayne became Catholike and adjur'd the Arian heresy King Recaredus in the third Councell of Toledo made a speech to the Bishops Non incognitum reor esse vobis REVERENDISSIMI Sacerdotes c Non credimus vestram latere SANCTITATEM c vestra Cognovit BEATITUDO c VENERANDI PATRES c And these often Your Holinesse your Blessednesse Most Reverend Venerable Fathers Those were the addresses the King made to the Fathers of the Synod Thus it was when Spaine grew Catholike But not such a Speech to be found in all the Arian records They amongst them us'd but little Reverence to their Bishops But the instances of this kind are innumerable Nothing more ordinary in Antiquity then to speake of Bishops with the titles of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domine verè Sancte suscipiende Papa So S. Hierome a Presbyter to S. Austin a Bishop Secundùm enim honorum vocabula quae jam Ecclesiae usus obtinuit Episcopatus Presbyterio major est saith S. Austin Episcopacy is Greater then the office and dignity of a Presbyter according to the TITLES OF HONOUR which the custome of the Church hath introduc'd * But I shall summe up these particulars in a totall which is thus expressed by S. Chrysostome Haeretici à Diabolo HONORUM VOCABULA Episcopis non dare didicerunt Hereticks have learned of the Devill not to give due titles of honour to Bishops The good Patriarch was angry surely when he said so
act acquire his owne trouble So that if his secular imployment be an act of obedience indeed it is trouble to him but no sinne But if he seekes it for it selfe it is ambition In this sense also must the following Canon be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Clerk must not be a Tutor or Guardian viz of secular trust that is must not seeke a diversion from his imployment by voluntary Tutorship 3. The Church also forbad all secular negotiation for base ends not precisely the imployment it selfe but the illnesse of the intention and this indeed shee expressely forbids in her Canons Pervenit ad Sanctam Synodum quòd quidam qui in Clero sunt allecti PROPTER LUCRA TURPIA conductores alienarum possessionum fiant saecularia negotia sub curâ suâ suscipiant Dei quidem Ministerium parvipendentes Saecularium verò discurrentes domos PROPTER AVARITIAM patrimoniorum sollicitudinem sumentes Clergy men farmers of lands and did take upon them secular imployment FOR COVETOUS DESIGNES and with neglect of the Church These are the things the Councell complain'd of and therefore according to this exigence the following Sanction is to be understood Decrevit itaque hoc Sanctum magnumque Concilium nullum deinceps non Episcopum non Clericum vel Monachum aut possessiones conducere aut negotijs saecularibus se immiscere No Bishop No Clergy man Nâ— Monke must farme grounds nor ingage himselfe in secular businesse What in none No none praeter pupillorum si fortè leges imponant inexcusabilem curam an t civitatis Episcopus Ecclesiasticarum rerum sollicitudinem habere praecipiat aut Orphanorum viduarum earum quae sine ullâ defensione sunt ac personarum quae maximè Ecclesiastico indigent adjutorio propter timorem Domini causa deposcat This Canon will doe right to the Question All secular affaires and bargaines either for covetousnesse or with considerable disturbance of Church offices are to be avoided For a Clergy man must not be covetous much lesse for covetise must he neglect his cure To this purpose is that of the second Councell of Arles Clericus turpis lucri gratiâ aliquod genus negotiationis non exerceat But nor here nor at Chalcedon is the prohibition absolute nor declaratory of an inconsistence and incapacity for for all this the Bishop or Clerk may doe any office that is in piâ curâ He may undertake the supravision of Widdowes and Orphans And though he be forbid by the Canon of the Apostles to be a guardian of pupills yet it is expounded here by this Canon of Chalcedon for a voluntary seeking it is forbidden by the Apostles but here it is permitted only with si fortè leges imponant if the Law or Authority commands him then he may undertake it That is if either the Emperor commands him or if the Bishop permits him then it is lawfull But without such command or license it was against the Canon of the Apostles And therefore S. Cyprian did himselfe severely punish Geminius Faustinus one of the Priests of Carthage for undertaking the executorship of the Testament of Geminius Victor he had no leave of his Bishop so to doe and for him of his own head to undertake that which would be an avocation of him from his office did in S. Cyprians Consistory deserve a censure 3. By this Canon of Chalcedon any Clerk may be the Oeconomus or steward of a Church and dispense her revenue if the Bishop command him 4. He may undertake the patronage or assistance of any distressed person that needs the Churches ayde From hence it is evident that all secular imployment did not hoc ipso avocate a Clergy-man from his necessary office and duty for some secular imployments are permitted him all causes of piety of charity all occurrences concerning the revenues of the Church and nothing for covetousnesse but any thing in obedience any thing I meane of the fore-named instances Nay the affaires of Church revenues and dispensation of Ecclesiasticall Patrimony was imposed on the Bishop by the Canons Apostolicall and then considering how many possessions were deposited first at the Apostles feet and afterwards in the Bishops hands we may quickly perceive that a case may occurre in which something else may be done by the Bishop and his Clergy besides prayer and preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ignatius to S. Polycarpe of Smyrna Let not the Widdowes be neglected after God doe thou take care of them Qui locupletes sunt volunt pro arbitrio quisque suo quod libitum est contribuit quod collectum est apud Praesidem deponitur atque is inde opitulatur Orphanis viduis iisque quivel morbo vel aliâ de causâ egent tum iis qui vincti sunt peregrè advenientibus hospitibus ut uno verbo dicam omnium indigentium Curator est All the Collects and Offerings of faithfull people are deposited with the Bishop and thence he dispenses for the reliefe of the widdowes and Orphans thence he provides for travellers and in one word he takes care of all indigent and necessitous people So it was in Iustin Martyrs time and all this a man would think requir'd a considerable portion of his time besides his studies and prayer and preaching This was also done even in the Apostles times for first they had the provision of all the Goods and persons of the coenobium of the Church at Ierusalem This they themselves administred till a complaint arose which might have prov'd a Scandall then they chose seven men men full of the holy Ghost men that were Priests for they were of the 70 Disciples saith Epiphanius and such men as Preached and Baptized so S. Stephen and S. Philip therefore to be sure they were Clergy-men and yet they left their preaching for a time at least abated of the height of the imployment for therefore the Apostles appointed them that themselves might not leave the word of God and serve Tables plainly implying that such men who were to serve these Tables must leave the Ministery of the word in some sense or degree and yet they chose Presbyters and no harme neither and for a while themselves had the imployment I say there was no harme done by this temporary office to their Priestly function and imployment For to me it is considerable If the calling of a Presbyter does not take up the whole man then what inconvenience though his imployment be mixt with secular allay But if it does take up the whole man then it is not â—afe for any Presbyter ever to become a Bishop which is a dignity of a farre greater burden and requires more then a Man 's all if all was requir'd to the function of a Presbyter But I proceed 4. The Church prohibiting secular imployment to Bishops and Clerks doe prohibite it onely in gradu impedimenti officii Clericalis and therefore when the offices are supplyed by any