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 Vbi supra 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 convocatis Episcopis Presbyteris qui erant eb Lib. 3. cap. 14. 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 without a fixt and limited jurisdiction 4. Either in this place is no jurisdiction at all intimated de antiquo or concredited de novo or if there be it is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 28. Bishops and Feeders and then it belongs either to the Bishops alone or to the Presbyters in conjunction with and subordination to the Bishops for to the meer Presbyters it cannot be proved to appertaine by any intination of that place 5. How and if these Presbyters which came from Ephesus and the other parts of Asia were made Bishops at Miletus Then also this way all difficulty will be removed And that so it was is more then probable for to be sure Timothy was now entring and fixing upon his See and it was consonant to the practise of the Apostles and the exigence of the thing it selfe when they were to leave a Church to fixe a Bishop in it for why else was a Bishop fixt in Ierusalem so long before in other Churches but because the Apostles were to be scattered from thence and there the first bloudy field of Martyrdome was to be fought And the case was equall here for S. Paul was never to see the Churches of Asia any more and he foresaw that ravening wolves would enter into the folds and he had actually plac'd a Bishop in Ephesus and it is unimaginable that he would not make equall provision for other Churches there being the same necessity from the same danger in them all and either S. Paul did it now or never and that about this time the other sixe Asian Churches had Angels or Bishops set in their candlesticks is plain for there had been a succession in the Church of Pergamus Antipas was dead and S. Timothy had sate in Ephesus and S. Polycarpe at Smyrna many years before S. Iohn writ his Revelation 6. Lastly that no jurisdiction was in the Ephesine Presbyters except a delegate and subordinate appeares beyond all
Gratian so S. Thomas but it is needlesse to be troubled with that for Innocentius in the decretall now quoted useth the word Baptizatos and yet clearly distinguishes this power from the giving the Chrisme in Confirmation I know no other objection and these wee see hinder not but that having such evidence of fact in Scripture of confirmations done only by Apostles and this evidence urged by the Fathers for the practice of the Church and the power of cofirmation by many Councells and Fathers appropriated to Bishops and denyed to Presbyters and in this they are not only Doctors teaching their owne opinion but witnesses of a Catholike practise and doe actually attest it as done by a Catholike consent and no one example in all antiquity ever produc'd of any Priest that did no law that a Priest might impose hands for confirmation wee may conclude it to be a power Apostolicall in the Originall Episcopall in the Succession and that in this power the order of a Bishop is higher then that of a Presbyter and so declar'd by this instance of Catholike Practise THus farre I hope we are right But I call to § 34. And jurisdiction mind that in the Nosotrophium of the old Philosopher that undertook to cure all Calentures by Bathing his Patients in water some were up to the Chin some to the Middle some to the Knees So it is amongst the enemies of the Sacred Order of Episcopacy some endure not the Name and they indeed deserve to be over head and eares some will have them all one in office with Presbyters as at first they were in Name and they had need bath up to the Chinne but some stand shallower and grant a little distinction a precedency perhaps for order sake but no preheminence in reiglement no superiority of Iurisdiction Others by all meanes would be thought to be quite thorough in behalfe of Bishops order and power such as it is but call for a reduction to the primitive state and would have all Bishops like the Primitive but because by this meanes they thinke to impaire their power they may well endure to be up to the ankles their error indeed is lesse and their pretence fairer but the use they make of it of very ill consequence But curing the mistake will quickly cure this distemper That then shall be the present issue that in the Primitive Church Bishops had more power and greater exercise of absolute jurisdiction then now Men will endure to be granted or then themselves are very forward to challenge 1. Then The Primitive Church expressing Which they expressed in attributes of authority and great power the calling and offices of a Bishop did it in termes of presidency and authority Episcopus typum Dei Patris omnium gerit saith S. Ignatius The Bishop carryes the representment of God the Father that is in power and authority to be sure for how else so as to be the supreme in suo ordine in offices Ecclesiasticall And againe Quid enim aliud est Episcopus quà m is quiomni Prineipatu potestate superior Epist. ad Trallian est Here his superiority and advantage is expressed to be in his power A Bishop is greater and higher then all other power viz in materiâ or gradu religionis And in his Epistle to the Magnesians Hortor ut hoc sit omnibus studium in Dei concordiâ omnia agere EPISCOPO PRESIDENTE LOCO DEI. Doe all things in Vnity the Bishop being PRESIDENT IN THE PLACE OF GOD. President in all things And with a fuller tide yet in his Epistle to the Church of Smyrna Honora Episcopum ut PRINCIPEM SACERDOTUM imaginem Dei referentem Dei quidem propter Principatum Christi verò propter Sacerdotium It is full of fine expression both for Eminency of order and Iurisdiction The Bishop is the PRINCE OF THE PRIESTS bearring the image of God for his Principality that 's his jurisdiction and power but of Christ himselfe for his Priesthood that 's his Order S. Ignatius hath spoken fairely and if we consider that he was so primitive a man that himselfe saw Christ in the flesh and liv'd a man of exemplary sanctity and dyed a Martyr and hath been honoured as holy Catholike by all posterity certainly these testimonyes must needs be of Great pressure being Sententiae repetiti dogmatis not casually slipt from him and by incogitancy but resolutely and frequently But this is attested by the generall expressions of after ages Fungaris circa eum POTESTATE HONORIS tui saith S. Cyprian to Bishop Rogatianus Execute lib. 3. epist. 9. the POWER OF THY DIGNITY upon the refractary Deacon And VIGOR EPISCOPALIS and AUTHORITAS CATHEDRae are the the words expressive of that power whatsoever it be which S. Cyprian calls upon him to assert in the same Epistle This is high enough So is that which he presently subjoynes calling the Bishops power Ecclesiae gubernandae sublimem ac divinam potestatem a high and a divine power and authority in regiment of the Church * Locus Magisterij traditus ab Apostolis So S. Irenaeus calls Episcopacy A place of Mastership lib. 4. cap. 63. or authority deliver'd by the Apostles to the Bishops their successors * Eusebius speaking of Dionysius who succeeded Heraclas he received saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lib. 6. hist. cap. 26. Bishoprick of the PRECEDENCY over the Churches of Alexandria * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Can. 10. Councell of Sardis to the TOP or HEIGHT of Episcopacy APICES PRINCIPES OMNIUM so Optatus calls Bishops the CHEIFE aud HEAD of all and S. Denys of Alexandria Scribit ad Fabianum lib. 2. adv Parmen Vrbis Romae Episcopum ad alios quamplurimos ECCLESIARUM PRINCIPES de fide Catholicâ suâ saith Eusebius And Origen calls the Bishop eum qui lib. 6. hist. cap. 26. Homil. 7. in Ierem. TOTIUS ECCLESIae ARCEM obtinet He that hath obtayn'd the TOWER ORHEIGHT of the Church The Fathers of the Councell of Constantinople in Trullo ordayn'd that the Bishops dispossessed of their Churches by incroachments of Barbarous people upon the Church's pale so as the Bishop had in effect no Diocesse yet they should enjoy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the authority of their PRESIDENCY according to their proper state their appropriate presidency And the same Councell calls the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the PRELATE or PREFECT of the Church I know not how to expound it better But it is something more full in the Greeks Councell of Carthage Commanding that the convert Can. 69. Donatists should be received according to the will and pleasure of the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that GOVERNES the Church in that place * And in the Councell of Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 25. The Bishop hath POWER OVER the affayrs of the Church * Hoc quidem tempore Romanae Ecclesiae Sylvester retinacula gubernabat S. Sylvester the
as willing as any man to comply both with the Clergy and people of his Diocesse yet he also must assert his owne priviledges and peculiar Quod enim non periculum metuere debemus de offensâ Domini quando aliqui de Presbyteris nec Evangelij nec loci sui memores sed neque futurum Domini judicium neque nunc praepositum sibi Episcopum cogitantes quod nunquam omnino sub antecessoribus factum est ut cum cōtumeliâ contemptu Praepositi totum sibi vendicent The matter was that certaine Presbyters had reconciled them that fell in persecution without the performance of penance according to the severity of the Canon and this was done without the Bishops leave by the Presbyters Forgetting their owne place and the GOSPELL and their BISHOP set over them a thing that was never heard of till that time Totum sibi vendicabant They that might doe nothing without the Bishops leave yet did this whole affaire of their owne heads Well! Vpon this S. Cyprian himselfe by his owne authority alone suspends them till his returne and so shewes that his authority was independant theirs was not and then promises they shall have a faire hearing before him in the presence of the Confessors and all the people Vtar eâ admonitione quâ me vti Dominus jubet ut interim prohibeantur offerre acturi apud nos apud Confessores ipsos apud plebem Vniversam causam suam * Here it is plaine that S. Cyprian suspended these Presbyters by his owne authority in absence from his Church and reserved the further hearing of the cause till it should please God to restore him to his See But this fault of the Presbyters S. Cyprian in the two next Epistles does still more exaggerate saying they ought to have ask'd the Bishops leave Sicut in praeteritum semper sub antecessoribus factum est for so was the Catholike custome ever that nothing should be done without the Bishops leave but now by doing otherwise they did prevaricate the divine commandement and dishonour the Bishop Yea Epist. 11. but the Confessors interceeded for the lapsi and they seldome were discountenanc'd in their requests What should the Presbyters doe in this case S. Cyprian tells them writing to the Confessors Petitiones itaque desideria vestra EPISCOPO servent Let them ketpe your petitions for the BISHOP to consider of But they did not therefore he suspended Epist. 12. them because they did not reservare Episcopo honorem Sacerdotij sui cathedrae Preserve the honour of the Bishops chaire and the Episcopall authority in presuming to reconcile the penitents without the Bishops leave The same S. Cyprian in his Epistle to Rogatianus Epist. 65. resolves this affayre for when a contemptuous bold Deacon had abus'd his Bishop he complain'd to S. Cyprian who was an Arch-Bishop and indeed S. Cyprian tells him he did honour him in the businesse that he would complaine to him cum pro EPISCOPATUS VIGORE CATHEDRAE AUTHORITATE haberes potestatem quâ posses de illo statim vindicari When as he had power Episcopall and sufficient authority himselfe to have punish'd the Deacon for his petulancy The whole Epistle is very pertinent to this Question and is cleare evidence for the great authority of Episcopall jurisdiction the summe whereof is in this incouragement given to Rogatianus by S. Cyprian Fungaris circa eum POTESTATE HONORIS TUI ut eum vel deponas vel abstineas Exercise the power of your honour upon him and either suspend him or depose him * And therefore he commends Cornelius the Bishop of Rome for driving Felicissimus the Schismatick from Epist. 55. the Church vigore pleno quo Episcopum agere oportet with full authority as becomes a Bishop Socrates telling of the promotion and qualities of S. Iohn Chrysostome saies that in reforming the lives of the Clergy he was too fastuous and severe Mox Tripart hist. lib. 10. cap. 3. igitur in ipso initio quum Clericis asper videretur Ecclesiae erat plurimis exosus veluti furiosum universi declinabant He was so rigid in animadversions against the Clergy that he was hated by them which clearely showes that the Bishop had jurisdiction and authority over them for tyranny is the excesse of power authority is the subject matter of rigour and austerity But this power was intimated in that bold speech of his Deacon Serapio nunquam poteris ô Episcope hos corrigere nisi uno baculo percusseris Vniversos Thou canst not amend the Clergy unlesse thou strikest them all with thy Pastorall rod. S. Iohn Chrysostome did not indeed doe so but non multum post temporis plurimos clericorum pro diversis exemit causis He deprived and suspended most of the Clergy men for diverse causes and for this his severity he wanted no slanders against him for the delinquent Ministers set the people on work against him * But here we see that the power of censures was clearely and only in the Bishop for he was incited to have punished all his Clergy Vniversos And he did actually suspend most of them plurimos and I think it will not be believed the Presbytery of his Church should joyne with their Bishop to supend themselves Adde to this that Theodoret Ibid. cap. 4. also affirmes that Chrysostome intreated the Priests to live Canonically according to the sanctions of the Church quas quicunque praevaricari praesumerent eos ad templum prohibebat accedere ALL them that transgressed the Canons he forbad them entrance into the Church *** Thus S. Hierome to Riparius Miror sanctum Advers Vigilant Epist. 53. Episcopum in cujus Parochiâ esse Presbyter dicitur acquiescere furori ejus non virgâ APOSTOLICA virgâque ferreâ confringere vas inutile tradere in interitum carnis ut spiritus salvus fiat I wonder saith he that the holy Bishop is not mov'd at the fury of Vigilantius and does not breake him with his APOSTOLICALL rod that by this temporary punishment his soule might be saved in the day of the Lord. * Hither to the Bishops Pastorall staffe is of faire power and coërcion The Councell of Aquileia convoked against the Arians is full and mighty in asserting the Bishops power over the Laity and did actually exercise censures upon the Clergy where S. Ambrose was the Man that gave sentence against Palladius the Arian Palladius would have declined the judgement of the Bishops for he saw he should certainly be condemned and would faine have been judg'd by some honourable personages of the Laity But S. Ambrose said Sacerdotes de Laicis judicare debent non Laici de Sacerdotibus Bishops must judge of the Laity not the Laity of Bishops That 's for the jus and for the factum it was the shutting up of the Councell S. Ambrose Bishop of Millaine gave sentence Pronuncio illum indignum Sacerdotio carendum in loco
let him communicate till hee had wash't away his sinnes by repentance And the Emperour did so Ferunt igitur libenter eum quod à Sacerdote imperatum fuer at suscepisse He did it willingly undertaking the impositions laid upon him by the Bishop I doubt not but all the world believes the dispensation of the Sacraments intirely to belong to Ecclesiasticall Ministery It was S. Chrysostomes command Homil. 83. in 26. Matth. to his Presbyters to reject all wicked persons from the holy Communion If he be a Captaine a Consull or a Crowned King that cometh unworthily forbid him and keep him off thy power is greater then his If thou darest not remove him tell it mee I will not suffer it c. And had there never been more errour in the managing Church-censures then in the foregoing instances the Church might have exercised censures and all the parts of power that Christ gave her without either scandall or danger to her selfe or her penitents But when in the very censure of excommunication there is a new ingredient put a great proportion of secular inconveniences and humane interest when excommunications as in the Apostles times they were deliverings over to Satan so now shall be deliverings over to a forraine enemy or the peoples rage as then to be buffeted so now to be deposed or disinterest in the allegeance of subjects in these cases excommunication being nothing like that which Christ authorized and no way cooperating toward the end of its institution but to an end of private designes and rebellious interest Bishops have no power of such censures nor is it lawfull to inflict thē things remaining in that consistence and capacity And thus is that famous saying to be understood reported by S. Thomas to be S. Austin's In 3. partis Supplem q. 22 a. 5. Vide Aug. ep 75. Gratian dist 24. q. 2. c. Sihabet sed ibi Princeps non inseritur sed tantùm in glossâ ordinariâ but is indeed found in the Ordinary Glosse upon Matth. 13. Princeps multitudo non est excommunicanda A Prince or a Common wealth are not to be excommunicate Thus I have given a short account of the Persons and causes of which Bishops according to Catholick practice did and might take cognisance This use only I make of it Although Christ hath given great authority to his Church in order to the regiment of soules such a power quae nullis poterit comparationibus adaequari yet it hath its limits and a proper cognisance viz. things spirituall and the emergencies and consequents from those things which Christianity hath introduced de novo and superadded as things totally disparate from the precise interest of the Common-wealth And this I the rather noted to show how those men would mend themselves that cry downe the tyranny as they list to call it of Episcopacy and yet call for the Presbytery *** For the Presbytery does challenge cognisance of all causes whatsoever which are either sinnes directly or by reduction * All crimes which Vide the book of Order of Excomm in Scotland the Hist. of Scotland Admonit 2. p. 46. Knox his exhortation to England by the Law of God deserve death There they bring in Murders Treasons Witchcrafts Felonies Then the Minor faults they bring in under the title of Scandalous and offensive Nay Quodvis peccatum saith Snecanus to which if we adde this consideration that they believe every action of any man to have in it the malignity of a damnable sinne there is nothing in the world good or bad vitious or suspitious scandalous or criminall true or imaginary reall actions or personall in all which and in all contestations and complaints one party is delinquent either by false accusation or reall injury but they comprehend in their vast gripe and then they have power to nullify all Courts and judicatories besides their owne and being for this their cognisance they pretend Divine institution there shall be no causes IMPERFECT in their Consistory no appeale from them but they shall heare and determine with finall resolution and it will be sinne and therefore punishable to complaine of injustice and illegality * If this be confronted but with the pretences of Episcopacy and the Modesty of their severall demands and the reasonablenesse and divinity of each vindication examined I suppose were there nothing but Prudentiall motives to be put into ballance to weigh downe this Question the cause would soone be determin'd and the little finger of Presbytery not only in it's exemplary and tryed practises but in its dogmaticall pretensions is heavier then the loynes nay then the whole body of Episcopacy but it seldome happens otherwise but that they who usurpe a power prove tyrants in the execution whereas the issues of a lawfull power are faire and moderate BUT I must proceed to the more particular instances § 37. Forbidding Presbyters to officiate without Episcopall license of Episcopall Iurisdiction The whole power of Ministration both of the Word and Sacraments was in the Bishop by prime authority and in the Presbyters by commission and delegation insomuch that they might not exercise any ordinary ministration without license from the Bishop They had power and capacity by their order to Preach to Minister to Offer to Reconcile and to Baptize They were indeed acts of order but that they might not by the law of the Church exercise any of these acts without license from the Bishop that is an act or issue of jurisdiction and shewes the superiority of the Bishop over his Presbyters by the practice of Christendome S. Ignatius hath done very good offices in all the parts of this Question and here also he brings in succour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist. ad Smyrn It is not lawfull without the Bishop viz. without his leave either to baptize or to offer Sacrifice or to make oblation or to keep feasts of charity and a little before speaking of the B. Eucharist and its ministration and having premised a generall interdict for doing any thing without the Bishops consent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let that Eucharist saith he be held valid which is celebrated under the Bishop or under him to whom the Bishop shall permit *** * I doe not here dispute the matter of right and whether or no the Presbyters might de jure doe any offices without Episcopall licence but whether or no de facto it was permitted them in the primitive Church This is sufficient to show to what issue the reduction of Episcopacy to a primitive consistence will drive and if I mistake not it is at least a very probable determination of the question of right too For who will imagine that Bishops should at the first in the calenture of their infant devotion in the new spring of Christianity in the times of persecution in all the publike disadvantages of state and fortune when they anchor'd only upon the shore of a Holy Conscience that then they should
32. conditores basilicarum in rebus quas eisdem Ecclesiis conferunt nullam se potestatem habere SED IUXTA CANONUM INSTITUTA sicut Ecclesiam ita dotem ejus ad ordinationem Episcopi pertinere These Councells I produce not as Iudges but as witnesses in the businesse for they give concurrent testimony that as the Church it selfe so the dowry of it too did belong to the Bishops disposition by the Ancient Canons For so the third Councell of Toledo calls it antiquam Constitutionem and it selfe is almost 1100. years old so that still I am precisely within the bounds of the Primitive Church though it be taken in a narrow sense For so it was determin'd Can. 26. vide Zonaram in hunc Canonem in the great Councell of Chalcedon commanding that the goods of the Church should be dispensed by a Clergy steward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Videatur Concil Carthag Graec. can 36. 38. 41. Balsam ibid. apologia 2. Iustini Martyris according to the pleasure or sentence of the Bishop ADde to this that without the Bishop's dimissory letters Presbyters might not goe to another Diocesse So it is decreed in the fifteenth Canon of the Apostles under paine of suspension or deposition § 39. Forbidding Presbyters to leave their own Diocesse or to travell without leave of the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the censure and that especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he would not returne when his Bishop calls him The same is renewed in the Councell of Antioch cap. 3. and in the Councell of Constantinople in Trullo cap. 17. the censure there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be deposed that shall without dimissory letters from his Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fixe himselfe in the Diocesse of another Bishop But with license of his Bishop he may Sacerdotes vel alii Clerici concessione suorum Episcoporum possunt ad alias Ecclesias transmigrare But this is frequently renewed Vide Concil Epaun. c. 5. venet c. 10. in many other Synodall decrees these may suffice for this instance * But this not leaving the Diocesse is not only meant of promotion in another Church but Clergy men might not travaile from Citty to Citty without the Bishops license which is not only an argument of his regiment in genere politico but extends it almost to a despotick But so strict was the Primitive Church in preserving the strict tye of duty and Clericall subordination to their Bishop The Councell of Laodicea commands a Priest or Clergy Can. 41. man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to travail without Canonicall or dimissory letters And who are to grant these letters is expressed in the next Canon which repeats the same prohibition Can. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Priest or a Clerke must not travaile without the command of his Bishop and this prohibition is inserted into the body of the Law de consecrat dist 5. can non oportet which puts in the clause of Neque etiam Laicum but this was beyond the Councell The same is in the Councell of a Can. 38. Agatho The Councell of b Can. 5. Venice adds a cēsure that those Clerks should be like persons excommunicate in all those places whither they went without letters of license from their Bishop The same penalty is inflicted by the Councell of Epaunum Presbytero vel Diacono Can. 6. sine Antistitis sui Epistolis ambulanti communionem nullus impendat The first Councell of Tourayne in France and the third Councell of Orleans attest the selfe same power in the Bishop and duty in all his Clergy BUT a Coërcitive authority makes not a complete § 40. And the Bishop had power to preferre which of his Clerks he pleased jurisdiction unlesse it be also remunerative the Princes of the Nations are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactors for it is but halfe a tye to indeare obedience when the Subject only fears quod prodesse non poterit that which cannot profit And therefore the primitive Church to make the Episcopall jurisdiction up intire gave power to the Bishop to present the Clerks of his Diocesse to the higher Orders and neerer degrees of approximation to himselfe and the Clerks might not refuse to be so promoted Item placuit ut quicunque Clerici vel Diaconi pro necessitatibus Ecclesiarnm non obtemperaverint EPISCOPIS SUIS VOLENTIBUS EOS AD HONOREM AMPLIOREM IN SUA ECCLESIA PROMOVERE nec illic ministrent in gradu suo unde recedere noluerunt So it is decreed in the African Code They that will not by their Bishop be promoted to a Greater honour Can. 31. in the Church must not enjoy what they have already But it is a question of great consideration and worth a strict inquiry in whom the right and power of electing Clerks was resident in the Primitive Church for the right and the power did not alwaies goe together and also severall Orders had severall manner of election Presbyters and inferior Clergy were chosen by the Bishop alone the Bishop by a Synod of Bishops or by their Chapter And lastly because of late strong outcries are made upon severall pretensions amongst which the people make the biggest noise though of all their title to election of Clerks be most empty therefore let us consider it upon all its grounds 1. In the Acts of the Apostles which are most certainely the best precedents for all acts of holy Church we find that Paul and Barnabas ordain'd Elders in every Church and they passed thorough Lystra Iconium Antioch and Derbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointing them Elders * S. Paul chose Timothy Bishop of Ephesus and he saies of himselfe and Titus For this cause I SENT thee to Crete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou shouldest oppoint Presbyters or Bishops be they which they will in every City The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that the whole action was his For that he ordain'd them no man questions but he also APPOINTED THEM and that was saith S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Titus V 5. as I commanded thee It was therefore an Apostolicall ordinance that the BISHOP SHOULD APPOINT PRESBYTERS Let there be halfe so much showne for the people and 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
enough to furnish both with variety and yet neither to admit meere Presbyters in the present acceptation of the word nor yet the Laity to a decision of the question nor authorizing the decretall For besides the twelve Apostles there were Apostolicall men which were Presbyters and something more as Paul and Barnabas and Silas and Evangelists and Pastors besides which might furnish out the last appellative sufficiently But however without any further trouble it is evident that this word Brethren does not distinguish the Laity from the Clergy Now when they heard this they were pricked in their hearts and said unto PETER and to the rest of the APOSTLES Men and BRETHREN what shall we doe Iudas and Silas who were Apostolicall men are called in Scripture chiefe men among the BRETHREN But this is too known to need a contestation I only insert the saying of Basilius the Emperour in the 8 th Synod De vobis autem Laicis tam qui in dignitatibus quà m qui absolutè versamini quid ampliùs dicam non habeo quà m quòd nullo modo vobis licet de Ecclesiasticis causis sermonem movere neque penitùs resistere integritati Ecclesiae universali Synodo adversari Lay-men saies the Emperour must by no means meddle with causes Ecclesiasticall nor oppose themselves to the Catholick Church or Councells Oecumenicall They must not meddle for these things appertaine to the cognisance of Bishops and their decision * And now after all this what authority is equall to this LEGISLATIVE of the Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle Lib. 4. polit c. 15. They are all evidences of power and authority to deliberate to determine or judge to make lawes But to make lawes is the greatest power that is imaginable The first may belong fairely enough to Presbyters but I have proved the two latter to be appropriate to Bishops LAstly as if all the acts of jurisdiction and every § 42. imaginable part of power were in the Bishop over And the Bishop had a propriety in the persons of his Clerks the Presbyters subordinate Clergy the Presbyters are said to be Episcoporum Presbyteri the Bishops Presbyters as having a propriety in them and therefore a superiority over them and as the Bishop was a dispenser of those things which were in bonis Ecclesiae so he was of the persons too a Ruler in propriety * S. Hilary in the book which himselfe delivered to Constantine Ecclesiae adhuc saith he per Presbyteros MEOS communionem distribuens I still give the holy Communion to the faithfull people by MY Presbyters And therefore in the third Councell of Carthage a great deliberation was had about requiring a Clerke of his Bishop to be promoted in another Church .... Denique qui unum habuerit numquid debet illi ipse unus Presbyter auferri saith Posthumianus If the Bishop have Can. 45. Concil Carthag 3. but one Presbyter must that one be taken from him Idsequor saith Aurelius ut conveniam Episcopum ejus atque ei inculcem quod ejus Clericus à quâlibet Ecclesiâ postuletur And it was resolved ut Clericum alienum nisi concedente ejus Episcopo No man shall retaine another Bishop's without the consent of the Bishop whose Clerk he is * When Athanasius was abused by the calumny of the hereticks his adversaries and entred to purge himselfe Athanasius ingreditur cum Timotheo Presbytero Eccles. hist. lib. 10. cap. 17. Suo He comes in with Timothy HIS Presbyter and Arsenius cujus brachium dicebatur excisum lector aliquando fuerat Athanasii Arsenius was Athanasius HIS Reader Vbi autem ventum est ad Rumores de poculo fracto à Macario Presbytero Athanasii c. Macarius was another of Athanasius HIS Priests So Theodoret. Peter and Irenaeus were two Lib. 2. cap. 8. more of his Presbyters as himselfe witnesses Paulinianus comes sometimes to visit us saith S. Hierome to Pammachius but not as your Clerke sed Athanas. Epist a◠vitam solitar agentes ejus à quo ordinatur His Clerk who did ordaine him But these things are too known to need a multiplication of instances The summe is this The question was whether or no and how farre the Bishops had Superiority over Presbyters in the Primitive Church Their doctrine and practice have furnished us with these particulars The power of Church goods and the sole dispensation of them and a propriety of persons was reserved to the Bishop For the Clergy and Church possessions were in his power in his administration the Clergy might not travaile without the Bishops leave they might not be preferred in another Diocesse without license of their own Bishop in their own Churches the Bishop had sole power to preferre them and they must undertake the burden of any promotion if he calls them to it without him they might not baptize not consecrate the Eucharist not communicate not reconcile penitents not preach not onely not without his ordination but not without a speciall faculty besides the capacity of their order The Presbyters were bound to obey their Bishops in their sanctions and canonicall impositions even by the decrce of the Apostles themselves and the doctrine of Ignatius and the constitution of S. Clement of the Fathers in the Councell of Arles Ancyra and Toledo and many others The Bishops were declared to be Iudges in ordinary of the Clergy and people of their Diocesse by the concurrent suffrages of almost 2000 holy Fathers assembled in Nice Ephesus Chalcedon in Carthage Antioch Sardis Aquileia Taurinum Agatho and by the Emperour and by the Apostles and all this attested by the constant practice of the Bishops of the Primitive Church inflicting censures upon delinquents and absolving them as they saw cause and by the dogmaticall resolution of the old Catholicks declaring in their attributes and appellatives of the Episcopall function that they have supreme and universall spirituall power viz. in the sense above explicated over all the Clergy and Laity of their Diocesse as that they are higher then all power the image of God the figure of Christ Christs Vicar President of the Church Prince of Priests of authority incomparable unparalell'd power and many more if all this be witnesse enough of the superiority of Episcopall jurisdiction we have their depositions wee may proceed as we see cause for and reduce our Episcopacy to the primitive state for that is truly a reformation id Dominicum quod primum id haereticum quod posterius and then we shall be sure Episcopacy will loose nothing by these unfortunate contestations BUT against the cause it is objected super totam §. 43. Their Iurisdiction was over many congregations or Parishes Materiam that Bishops were not Diocesan but Parochiall and therefore of so confin'd a jurisdiction that perhaps our Village or Citty Priests shall advance their Pulpit as high as the Bishops throne * Well! put case they were not Diocesan but parish Bishops what
Corinth of eating Idoll Sacrifices expresly against the Decree at Jerusalem so it were without scandall And yet for all this care and curious discretion a little of the leaven still remain'd All this they thought did so concern the Gentiles that it was totally impertinent to the Iewes still they had a distinction to satisfie the letter of the Apostles Decree and yet to persist in their old opinion and this so continued that fifteene Christian Bishops in succession Euseb. l. 4. Eccles. hist. c. 5. were circumcised even untill the destruction of Jerusalem under Adrian as Eusebius reports First By the way let me observe that never any matter of Numb 4. Question in the Christian Church was determin'd with greater solennity or more full authority of the Church then this Question concerning Circumcision No lesse than the whole Colledge of the Apostles and Elders at Jerusalem and that with a Decree of the highest sanction Visum est spiritui sancto nobis Secondly Either the case of the Hebrewes in particular was omitted and no determination concerning them 2. whether it were necessary or lawfull for them to be circumcised or else it was involv'd in the Decree and intended to oblige the Jewes If it was omitted since the Question was de re necessaria for dico vobis I Paul say unto you If ye be circumcised Christ shall profit you nothing it is very remarkable how the Apostles to gaine the Iewes and to comply with their violent projudice in behalfe of Moses Law did for a time Tolerate their dissent etiam in re aliôquin necessariâ which I doubt not but was intended as a precedent for the Church to imitate for ever after But if it was not omitted either all the multitude of the Iewes which S. James then Act. 21. 20. their Bishop expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou seest how many myriads of Jewes that believe and yet are zelots for the Law and Eusebius speaking of Justus sayes he was one ex infinit â multitudine L. 3. 32. Eccles. Hist. eorum qui ex circumcisione in Jesum credebant I say all these did perish and their believing in Christ serv'd them to no other ends but in the infinity of their torments to upbraid them with hypocrisie and heresie or if they were sav'd it is apparent how mercifull God was and pitifull to humane infirmities that in a point of so great concernment did pity their weaknesse and pardon their errors and love their good minde since their prejudice was little lesse than insuperable and had faire probabilities at least it was such as might abuse a wise and good man and so it did many they did bono aâ—imâ— carrare And if I mistake not this consideration S. Paul urg'd as a reason why God forgave him who was a Persecutor 1. Tim. 1. of the Saints because he did it ignorantly in unbelief that is he was not convinc'd in his understanding of the truth of the way which he persecuted he in the meane while remaining in that incredulity not out of malice or ill ends but the mistakes of humanity and a pious zeale therefore God had mercy on him And so it was in this great Question of circumcision here only was the difference the invincibility of S. Paul's error and the honesty of his heart caused God so to pardon him as to bring him to the knowledge of Christ which God therefore did because it was necessary necessitate medii no salvation was consistent with the actuall remanency of that error but in the Question of Circumcision although they by consequence did overthrow the end of Christ's comming yet because it was such a consequence which they being hindred by a prejudice not impious did not perceive God tolerated them in their error till time and a continuall dropping of the lessons and dictates Apostolicall did weare it out and then the doctrine put on it's apparell and became cloathed with nenessity they in the meane time so kept to the foundation that is Iesus Christ crucified and risen againe that although this did make a violent concussion of it yet they held fast with their heart what they ignorantly destroyed with their tongue which Saul before his conversion did not that God upon other Titles then an actuall dereliction of their error did bring them to salvation And in the descent of so many years I finde not any one Anathema past by the Apostles or their Successors upon any Numb 5. of the Bishops of Jerusalem or the Believers of the Circumcision and yet it was a point as clearly determined and of as great necessity as any of those Questions that at this day vex and crucifie Christendome Besides this Question and that of the Resurrection commenc'd in the Church of Corinth and promoted with some variety Numb 6. of sense by Hymenaeus and Philetus in Asia who said that the Resurrection was past already I doe not remember any other heresy nam'd in Scripture but such as were errours of impiety seductiones in materiâ practicâ such as was particularly forbidding to marry and the heresy of the Nicolaitans a doctrine that taught the necessity of lust and frequent fornication But in all the Animadversions against errours made by the Apostles in the New Testament no pious person was condemn'd Numb 7. no man that did invincibly erre or bona mente but something that was amisse in genere morum was that which the Apostles did redargue And it is very considerable that even they of the Circumcision who in so great numbers did heartily believe in Christ and yet most violently retaine Circumcision and without Question went to Heaven in great numbers yet of the number of these very men they came deeply under censure when to their errour they added impiety So long as it stood with charity and without humane ends and secular interests so long it was either innocent or conniv'd at but when they grew covetous and for filthy lucres sake taught the same doctrine which others did in the simplicity of their hearts then they turn'd Hereticks then they were term'd Seducers and Titus was commanded to look to them and to silence them For there are many that are intractable and vaine bablers Seducers of minds especially they of the Circumcision who seduce whole houses teaching things that they ought not for filthy lucres sake These indeed were not to be indur'd but to be silenced by the conviction of sound doctrine and to be rebuked sharply and avoided For heresy is not an errour of the understanding but an errour Numb 8. of the will And this is clearly insinuated in Scripture in the stile whereof Faith and a good life are made one duty and vice is called opposite to Faith and heresy opposed to holinesse and sanctity So in S. Paul For saith he the end of 1 Tim. 1. the Commandement is charity out of a pure heart and a good conscience and faith unfained à quibus
thought by some that Scripture might with good profit and great truth be expounded and yet the expositions not put into the Canon or goe for Scripture but that left still in the naked Originall simplicity and so much the rather since that Explication was further from the foundation and though most certainly true yet not penn'd by so infallible a spirit as was that of the Apostles and therefore not with so much evidence as certainty And if they had pleased they might have made use of an admirable precedent to this and many other great and good purposes no lesse then of the blessed Apostles whose Symbol they might have imitated with as much simplicity as they did the Expressions of Scripture when they first composed it For it is most considerable that although in reason every clause in the Creed should be clear and so inopportune and unapt to variety of interpretation that there might be no place left for severall senses or variety of Expositions yet when they thought fit to insert some mysteries into the Creed which in Scripture were expressed in so mysterious words that the last and most explicite sense would still be latent yet they who if ever any did understood all the senses and secrets of it thought it not fit to use any words but the words of Scripture particularly in the Articles of Christs descending into Hell and sitting at the right hand of God to shew us that those Creeds are best which keep the very words of Scripture and that Faith is best which hath greatest simplicity and that it is better in all cases humbly to submit then curiously to enquire and pry into the mystery under the cloud and to hazard our Faith by improving our knowledge If the Nicene Fathers had done so too possibly the Church would never have repented it And indeed the experience the Church had afterwards Numb 28. shewed that the Bishops and Priests were not satisfied in all circumstances nor the schism appeased nor the persons agreed nor the Canons accepted nor the Article understood nor any thing right but when they were overborn with Authority which Authority when the scales turned did the same service and promotion to the contrary But it is considerable that it was not the Article or the Numb 29. thing it selfe that troubled the disagreeing persons but the manner of representing it For the five Dissenters Eusebius of Nicomedia Theognis Maris Theonas and Secundus believed Christ to be very God of very God but the clause of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they derided as being perswaded by their Logick that he was neither of the substance of the Father by division as a piece of a lump nor derivation as children from their Parents nor by production as buds from trees and no body could tell them any other way at that time and that made the fire to burn still And that was it I said if the Article had been with more simplicity and lesse nicety determin'd charity would have gain'd more and faith would have lost nothing And we shall finde the wisest of them all for so Eusebius Pamphilus was esteem'd published a Creed or Confession in the Synod and though he and all the rest believed that great mystery of Godlinesle Vide Sozomen lib. 2. c. 18. God manifested in the flesh yet he was not fully satisfied nor so soone of the clause of one substance till he had done a little violence to his own understanding for even when he had subscribed to the clause of one substance he does it with a protestation that heretofore he never had been acquainted nor accustomed himselfe to such speeches And the sense of the word was either so ambiguous or their meaning so uncertain that Andreas Fricius does with some probability dispute that Socrat. lib. 1. cap. 26. the Nicene Fathers by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did meane Patris similitudinem non essentiae unitatem Sylva 4. c. 1. And it was so well undestood by personages disinterested that when Arius and Euzoius had confessed Christ to be Deus verbum without inserting the clause of one substance the Emperour by his Letter approv'd of his Faith and restor'd him to his Countrey and Office and the Communion of the Church And along time after although the Article was believed with Non imprudentèr dixâ—t qui curiosae explicationi hujus mysterii dictum Aristonis Philosophi applicuâ—t Hâ—lleborus niger si crassiùs sumatur purgat senat Quum autum teritur comminuitur suffocat nicety enough yet when they added more words still to the mystery and brought in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying there were three hypostases in the holy Trinity it was so long before it could be understood that it was believed therefore because they would not oppose their Superiours or disturb the peace of the Church in things which they thought could not be understood in so much that S. Hierom writ to Damasus in these words Discerne si placet obsecro non timebo tres hypostases dicere si jubetis and againe Obtestor beatitudinem tuam per Crucifixum mundi salutem per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitatem ut mihi Epistolis tuis sive tacendarum sive dicendarum hypostaseôn detur authoritas But without all Question the Fathers determin'd the Question Numb 30. with much truth though I cannot say the Arguments upon which they built their Decrees were so good as the conclusion it selfe was certain But that which in this case is considerable is whether or no they did well in putting a curse to the foot of their Decree and the Decree it selfe into the Symbol as if it had been of the same necessity For the curse Eusebius Pamphilus could hardly finde in his heart to subscribe at last he did but with this clause that he subscribed it because the forme of curse did only forbid men to acquaint themselves with forraign speeches and unwritten languages whereby confusion and discord is brought into the Church So that it was not so much a magisteriall high assertion of the Article as an endeavour to secure the peace of the Church And to the same purpose for ought I know the Fathers composed a Form of Confession not as a prescript Rule of Faith to build the hopes of our salvation on but as a tessera of that Communion which by publike Authority was therefore established upon those Articles because the Articles were true though not of prime necessity and because that unity of confession was judg'd as things then stood the best preserver of the unity of minds But I shall observe this that although the Nicene Fathers Numb 31. in that case at that time and in that conjuncture of circumstances did well and yet their approbation is made by after Ages ex post facto yet if this precedent had been followed by all Councels and certainly they had equall power if they had thought it equally reasonable and that they had put
all their Decrees into the Creed as some have done since to what a volume had the Creed by this time swell'd and all the house had run into foundation nothing left for super-structures But that they did not it appeares that since they thought all their Decrees true yet they did not think them all necessary at least not in that degree and that they published such Decrees they did it declarando not imperando as Doctors in their Chaires not masters of other mens faith and consciences And yet there is some more modesty or warinesse or necessity what shall I call it then this comes too for why are not all controversies determin'd but even when Generall Assemblies of Prelates have been some controversies that have been very vexatious have been pretermitted and others of lesse consequence have been determind Why did never any Generall Councell condemn in expresse sentence the Pelagian heresy that great pest that subtle infection of Cristendome and yet divers Generall Councells did assemble while the heresy was in the world Both these cases in severall degrees leave men in their liberty of believing and prophesying The latter proclaimes that all controversies cannot be determind to sufficient purposes and the first declares that those that are are not all of them matters of Faith and themselves are not so secure but they may bee deceived and therefore possibly it were better it were let alone for if the latter leaves them divided in their opinions yet their Communions and therefore probably their charities are not divided but the former divides their Communions and hinders their interest and yet for ought is certain the accused person is the better Catholike And yet after all this it is not safety enough to say let the Councell or Prelates determine Articles warily seldome with great caution and with much sweetnesse and modesty For though this be better then to doe it rashly frequently and furiously yet if we once transgresse the bounds set us by the Apostles in their Creed and not onely preach other truths but determine them pro tribunali as well as pro cathedra although there be no errour in the subject matter as in Nice there was none yet if the next Ages say they will determine another Article with as much care and caution and pretend as great a necessity there is no hindring them but by giving reasons against it and so like enough they might have done against the decreeing the Article at Nice yet that is not sufficient for since the Authority of the Nicene Councell hath grown to the heigth of a mountainous prejudice against him that should say it was ill done the same reason and the same necessity may be pretended by any Age and in any Councell and they think themselves warranted by the great precedent at Nice to proceed as peremptorily as they did but then if any other Assembly of learned men may possibly be deceiv'd were it not better they should spare the labour then that they should with so great pomp and solennities engage mens perswasions and determine an Article which after Ages must rescind for therefore most certainly in their own Age the point with safety of faith and salvation might have been disputed and disbelieved And that many mens faiths have been tyed up by Acts and Decrees of Councels for those Articles in which the next Age did see a liberty had better beene preserved because an errour was determined wee shall afterward receive a more certaine account And therefore the Councell of Nice did well and Constantinople did well so did Ephesus and Chalcedon but it is Numb 32. because the Articles were truly determin'd for that is part of my beliefe but who is sure it should be so before hand and whether the points there determin'd were necessary or no to be believ'd or to be determin'd if peace had been concern'd in it through the faction and division of the parties I suppose the judgement of Constantine the Emperour and the famous Hosius of Corduba is sufficient to instruct us whose authority I rather urge then reasons because it is a prejudice and not a reason I am to contend against So that such determinations and publishing of Confessions with Authority of Prince and Bishop are sometimes of very Numb 33. good use for the peace of the Church and they are good also to determine the judgement of indifferent persons whose reasons of either side are not too great to weigh down the probability of that Authority But for persons of confident and imperious understandings they on whose side the determination is are armed with a prejudice against the other and with a weapon to affront them but with no more to convince them and they against whom the decision is doe the more readily betake themselves to the defensive and are engaged upon contestation and publike enmities for such Articles which either might safely have been unknown or with much charity disputed Therefore the Nicene Councell although it have the advantage of an acquir'd and prescribing Authority yet it must not become a precedent to others least the inconveniences of multiplying more Articles upon as great pretence of reason as then make the act of the Nicene Fathers in straightning Prophesying and enlarging the Creed become accidentally an inconvenience The first restraint although if it had been complaind of might possibly have been better consider'd of yet the inconvenience is not visible till it comes by way of precedent to usher in more It is like an Arbitrary power which although by the same reason it take six pence from the subject it may take a hundred pound and then a thousand and then all yet so long as it is within the first bounds the inconvenience is not so great but when it comes to be a precedent or argument for more then the first may justly be complaind of as having in it that reason in the principle which brought the inconvenience in the sequell and we have seen very ill consequents from innocent beginnings And the inconveniences which might possibly arise from Numb 34. this precedent those wise Personages also did fore-see and therefore although they took liberty in Nice to adde some Articles or at least more explicitely to declare the first Creed yet they then would have all the world to rest upon that and goe no farther as believing that to be sufficient S. Athanasius declares their opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Epict. That Faith which those Fathers there confessed was sufficient for the refutation of all impiety and the establishment of all Faith in Christ and true Religion And therefore there was a famous Epistle written by Zeno the Emperour called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euagr. l. 3. c. 14. or the Epistle of reconciliation in which all disagreeing interests are entreated to agree in the Nicene Symbol and a promise made upon that condition to communicate with all other Sects adding withall that the Church should
Faith but especially by the insinuation and consequent De Rom. Pont. l 4. c. 2. § secunda sententia acknowledgement of Bellarmine that for 1000 years together the Fathers knew not of the Doctrine of the Popes infallibility for Nilus Gerson Alemain the Divines of Paris Alphonsus de Castro and Pope Adrian VI persons who liv'd 1400 after Christ affirm that infallibility is not seated in the Popes person that he may erre and sometimes actually hath which is a clear demonstration that the Church knew no such Doctrine as this there had been no Decree nor Tradition nor generall opinion of the Fathers or of any age before them and therefore this opinion which Bellarmine would faine blast if he could yet in his Conclusion he sayes it is not propriè haeretica A device and an expression of his own without sense or precedent But if the Fathers had spoken of it and believed it why may not a disagreeing person as well reject their Authority when it is in behalf of Rome as they of Rome without scruple cast them off when they speak against it For as Bellarmine being pressed with the Authority of Nilus Bishop of Thessalonica and other Fathers he sayes that the Pope acknowledges no Fathers but they are all his children and therefore they cannot depose against him and if that be true why shall we take their Testimonies for him for if Sonnes depose in their Fathers behalfe it is twenty to one but the adverse party will be cast and therefore at the best it is but suspectum Testimonium But indeed this discourse signifies nothing but a perpetuall uncertainty in such topicks and that where a violent prejudice or a concerning interest is engag'd men by not regarding what any man sayes proclaim to all the world that nothing is certain but Divine Authority But I will not take advantage of what Bellarmine sayes nor what Stapleton or any one of them all say for that will bee Numb 13. but to presse upon personall perswasions or to urge a generall Question with a particular defaillance and the Question is never the nearer to an end for if Bellarmine sayes any thing that is not to another mans purpose or perswasion that man will be tryed by his own Argument not by anothers And so would every man doe that loves his liberty as all wise men doe and therefore retain it by open violence or private evasions But to return An Authority from Irenaeus in this Question and on behalf of the Popes infallibility or the Authority of the Sea of Rome Numb 14. or of the necessity of communicating with them is very fallible for besides that there are almost a dozen answers to the words of the Allegation as is to be seen in those that trouble themselves in this Question with the Allegation and answering such Authorities yet if they should make for the affirmative of this Question it is protestatio contra factum For Irenaeus had no such great opinion of Pope Victors infallibity that he believed things in the same degree of necessity that the Pope did for therefore he chides him for Excommunicating the Asian Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at a blow in the Question concerning Easter day and in a Question of Faith he expresly disagreed from the doctrine of Rome for Irenaeus was of the Millenary opinion and believed it to be a Tradition Apostolicall now if the Church of Rome was of that opinion then why is she not now where is the succession of her doctrine But if she was not of that opinion then and Irenaeus was where was his beliefe of that Churches infallibility The same I urge concerning S. Cyprian who was the head of a Sect in opposition to the Church of Rome in the Question of rebaptization and he and the abettors Firmilian and the other Bishops of Cappadocia and the voisinage spoke harsh words of Stephen and such as become them not to speak to an infallible Doctor and the supreme Head of the Church I will urge none of them to the disadvantage of that Sea but only note the Satyrs of Firmilian against him because it is of good use to shew that it is possible for them in their ill carriage to blast the reputation and efficacy of a great Authority For he sayes that that Church did pretend the Authority of the Apostles cum in multis sacramentis divinae rei à Epist. Firmiliani contr Steph. ad Cyprian Vid. etiam Ep. Cypriani ad Pompeium principio discrepet ab Ecclesia Hierosolymitanâ defamet Petrum Paulum tanquam authores And a little after justè dedignor sayes he apertam manifestam stultitiam Stephani per quam veritas Christianae petrae aboletur which words say plainly that for all the goodly pretence of Apostolicall Authority the Church of Rome did then in many things of Religion disagree from Divine Institution and from the Church of Jerusalem which they had as great esteeme of for Religion sake as of Rome for its principality and that still in pretending to S. Peter and S. Paul they dishonoured those blessed Apostles and destroyed the honour of their pretence by their untoward prevarication which words I confesse passe my skill to reconcile them to an opinion of infallibility and although they were spoken by an angry person yet they declare that in Africa they were not then perswaded as now they were at Rome Nam Cyprian Epist ad Quintum 〈◊〉 nec Petrus quem primum Dominus clegit vendicavit sibi aliquid insolentèr aut arrogantèr assumpsit ut diceret se primatum tenere That was their belief then and how the contrary hath grown up to that heigth where now it is all the world is witnesse And now I shall not need to note concerning S. Hierome that he gave a complement to Damasus that he would not have given to Liberius Qui tecum non colligit spargit For it might be true enough of Damasus who was a good Bishop and a right believer but if Liberius's name had been put instead of Damasus the case had been altered with the name for S. Hierom did believe and write it so that Liberius had subscrib'd to Arrianism And if either he or any of the rest had believ'd the De Script Eccles. in Fortunatiano Pope could not be a Heretick nor his Faith faile but be so good and of so competent Authority as to be a Rule to Christendome Why did they not appeale to the Pope in the Arrian Controversy why was the Bishop of Rome made a Party and a concurrent as other good Bishops were and not a Judge and an Arbitrator in the Question Why did the Fathers prescribe so many Rules and cautions and provisoes for the discovery of heresy Why were the Emperours at so much charge and the Church at so much trouble as to call and convene in Councels respectively to dispute so frequently to write so sedulously to observe all advantages
God to judge It concernes all persons to see that they doe their best to finde out truth and if they doe it is certain that let the errour be never so damnable they shall escape the errour or the misery of being damn'd for 't And if God will not be angry at men for being invincibly deceiv'd why should men be angry one at another For he that is most displeased at another mans errour may also be tempted in his own will and as much deceived in his understanding For if he may faile in what he can chuse he may also faile in what he cannot chuse His understanding is no more secur'd then his will nor his Faith more then his obedience It is his own fault if he offends God in either but whatsoever is not to be avoided as errours which are incident oftentimes even to the best and most inquisitive of men are not offences against God and therefore not to be punished or restrained by men but all such opinions in which the publick interests of the Common-wealth and the foundation of Faith and a good life are not concern'd are to be permitted freely Quisque abundet in sensu suo was the Doctrine of S. Paul and that is Argument and Conclusion too and they were excellent words which S. Ambrose said in attestation of this great truth Nec Imperiale est libertatem dicendi negare nec sacerdotale quod sentias non dicere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE END A DISCOURSE CONCERNING PRAYER Ex tempore OR By pretence of the Spirit In justification of Authorized and Set-forms of LITURGIE 1 COR. 14. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the spirits of the Prophets are subject to the Prophets For God is not the Author of confusion but of peace as in all Churches of the Saints Printed for Richard Royston 1647. A Discourse concerning PRAYER Ex tempore c. I Have read over this Book which the Assembly of Divines is pleased to call The Directory for Prayer I confesse I came to it with much expectation and was in some measure confident I should have found it an exact and unblameable modell of Devotion free from all those objections which men of their own perswasion had obtruded against the publike Liturgy of the Church of England or at least it should have been composed with so much artifice and finenesse that it might have been to all the world an Argument of their learning and excellency of spirit if not of the goodnesse and integrity of their Religion and purposes I shall give no other character of the whole but that the publike disrelish which I finde amongst persons of great piety of all qualities not only of great but even of ordinary understandings is to me some argument that it lies so open to the objections even of common spirits that the Compilers of it did intend more to prevaile by the successe of their Armies then the strength of reason and the proper grounds of perswasion which yet most wise and good men believe to be the more Christian way of the two But Sir you have engaged me to say something in particular to satisfie your conscience In which also I desire I may reserve a leave to my self to conceal much if I may in little doe you satisfaction I shall therefore decline to speak of the Efficient cause of this Directory and not quarrell at it that is was composed against Numb 2. the Lawes both of England and all Christendome If the thing were good and pious I should learn to submit to the imposition and never quarrell at the incompetency of his authority that engaged me to doe pious and holy things And it may be when I am a little more used to it I shall not wonder at a Synod in which not one Bishop sits in the capacity of a Bishop though I am most certain this is the first example in England since it was first Christned But for present it seemes something hard to digest it because I know so well that all Assemblies of the Church have admitted Priests to consultation and dispute but never to authority and decision till the Pope enlarging the phylacteries of the Archimandrites and Abbots did sometimes by way of priviledge and dispensation give to some of them decisive voyces in publike Councels But this was one of the things in which he did innovate and invade against the publike resolutions of Christendome though he durst not doe it often and when he did it it was in very small and inconsiderate numbers I said I would not meddle with the Efficient and I cannot meddle with the Finall cause nor guesse at any other ends and Numb 3. purposes of theirs then at what they publiquely professe which is the abolition and destruction of the Book of Common-Prayer which great change because they are pleased to call Reformation I am content in charity to believe they think it so and that they have Zelum Dei but whether secundum scientiam according to knowledge or no must be judged by them who consider the matter and the forme But because the matter is of so great variety and minute consideration every part whereof would require as much scrutiny Numb 4. as I purpose to bestow upon the whole I have for the present chosen to consider only the form of it and because it pretends against the form of set Lyturgy and that ex tempore forms doe succeed in room of the established and determined services I shall give you my judgement of it without any sharpnesse or bitternesse of spirit for I am resolved not to be angry with any man of another perswasion as knowing that I differ just as much from them as they doe from me And first I consider that the true state of the Question is only this Whether it is better to pray to God with consideration Numb 5. or without whether is the wiser man of the two hee who thinks and deliberates what to say or he that utters his mind as fast as it comes Whether is the better man he who out of reverence to God is most carefull and curious that he offend not in his tongue and therefore he himselfe deliberates and takes the best guides he can or he who out of the confidence of his own abilities or other exteriour assistances speaks what ever comes uppermost And here I have the advice and councell of a very wise man no lesse than Solomon Eccles. 5. 2. Be not rash with thy mouth Numb 6. and let not thy heart be hasty to utter any thing before God for God is in heaven and thou upon earth therefore let thy words be few The consideration of the vast distance between God and us Heaven and Earth should create such apprehensions in us that the very best and choycest of our offertoryes are not acceptable but by Gods gracious vouchsafeing and condescension and therefore since we are so much indebted to God for accepting our best it is not
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 a Lib. 1. hist. c 12. l. 2. c. 9. Eusebius b Haeres 20. Epiphanius and c De script Eccles. in Matth. vide Irenaeum l. 4. c. 63. Tertul de praescript 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 * Ut puta viduarum collegium Diaconorum coenobium fidelium c 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 Revel 1. vers 20. 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 these words Angel or Apostle although they signifie Mission or Legation yet in Scripture they often relate to the persons to whom they are sent As in the examples before specified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles of the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel of the Church of Ephesus and diverse others Their compellation therefore being a word of office in respect of him that sends them and of Eminence in relation to them to whom they are sent shewes that the Angel was the Ruler of each Church respectively 2. Because acts of jurisdiction are concredited to him as not to
suffer false Apostles So to the Angel of the Church of Ephesus which is clearly a power of cognisance and coërcion in causis Clericorum to be watchfull and strengthen the things that remaine as to the Angel of the Church in Sardis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first is the office of Rulers for they Watch for your Soules And the Hebr. 13. second of Apostles and Apostolike men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudas and Silas confirm'd the Brethren for these men although they were but of the 72 at first yet by this time were made Apostles and cheife men among the Brethren S. Paul also was joyned in this worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15. He went up and downe confirming the Churches And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Paul To confirme 1. Cor. 11. the Churches and to make supply of what is deficient in discipline and government these were offices of power and jurisdiction no lesse then Episcopall or Apostolicall and besides the Angel here spoken of had a propriety in the people of the Diocesse Thou hast a few names even in Sardis they were the Bishops people the Angel had a right to them And good reason that the people should be his for their faults are attributed to him as to the Angel of Pergamus and diverse others and therefore they are deposited in his custody He is to be their Ruler and Pastor and this is called his Ministery To the Angel of the Church of Thyatira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have knowne thy Ministery His office therefore was Clericall it was an Angel-Minister and this his office must make him the guide and superiour to the Rest even all the whole Church since he was charg'd with all 3. By the Angel is mean't a singular person for the reprehensions and the commendations respectively imply personall delinquency or suppose personall excellencyes Adde to this that the compellation is singular and of determinate number so that we may as well multiply Churches as persons for the seaven Churches had but seaven starres and these seaven starres were the Angels of the seaven Churches And if by seaven starres they may meane 70 times seaven starres for so they may if they begin to multiply then by one starre they must meane many starres and so they may multiply Churches too for there were as many Churches as starres and no more Angels then Churches and it is as reasonable to multiply these seaven Churches into 7000 as every starre into a Constellation or every Angel into a Legion But besides the Exigency of the thing it selfe these seaven Angels are by Antiquity called the seaven Governours or Bishops of the seaven Churches their very names are commemorated Vnto these seaven Churches S. Iohn saith Arethas reckoneth in 1. Apocal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an equall number of Angel-Governours and Oecumenius in his scholia upon this place saith the very same words Septem igitur Angelos Rectores septem Ecclesiarum debemus intelligere ibid eò quòd Angelus Nuntius interpretatur saith S. Ambrosc and againe Angelos Episcopos dicit sicut docetur in Apocalypsi Iohannis Let the woman in 1. Cor. 11. have a covering on her head because of the Angels that is in reverence and subjection to the Bishop of the Church for Bishops are the Angels as is taught in the Revelation of S. Iohn Divinâ voce sub Angeli Nomine laudatur praepositus Ecclesiae so S. Austin By the voyce of God the Bishop Epist. 162. in Apocal. of the Church is commended under the title of an Angel Eusebius names some of these Angels who were then Presidents and actually Bishops of these Churches S. Policarpe was one to be sure apud Smyrnam Episcopus Martyr saith Eusebius lib. 5. c. 24. He was the Angel of the Church of Smyrna And he had good authority for it for he reports it out of Polycrates who a little after was himselfe an Angell of the Church of Ephesus and he also lib. 4 c. 10. quotes S. Irenaeus for it out of the Encyclicall Epistle of the Church of Smyrna it selfe and besides lib. 4. cap. 15. these authorities it is attested by S. †Epist. ad Policarp Ignatius and * de praescrip Tertullian S. Timothy was another Angell to wit of the Church of Ephesus to be sure had beene and most likely was still surviving Antipas is reckoned by Name in the Revelation and he had been the Angel of Pergamus but before this booke written vide Aretha in 1. Apoc. he was turned from an Angel to a Saint Melito in all probability was then the Angel of the Church of Sardis Melito quoque Sardensis Ecclesiae Antistes Apollinaris apud Hierapolim Ecclesiam regens celeberrimi inter caeteros habebantur saith Eusebius These men were actually living when S. Iohn writ lib. 4. cap. 26. his Revelation for Melito writ his book de Paschate when Sergius Paulus was Proconsul of Asia and writ after the Revelation for he writ a treatise of it as saith Eusebius However at least some of these were then and all of these about that time were Bishops of these Churches and the Angels S. Iohn speakes of were such who had Iurisdiction over their whole Diocesse therefore these or such as these were the Angels to whom the Spirit of God writ hortatory and commendatory letters such whom Christ held in his Right hand and fix'd them in the Churches like lights set on a Candlestick that they might give shine to the whole house The Summe of all is this that Christ did institute Apostles and Presbyters or 72 Disciples To the Apostles he gave a plenitude of power for the whole commission was given to them in as great and comprehensive clauses as were imaginable for by vertue of it they received a power of giving the Holy Ghost in confirmation and of giving his grace in the collation of holy Orders a power of jurisdiction and authority to governe the Church and this power was not temporary but successive and perpetuall and was intended as an ordinary office in the Church so that the successors of the Apostles had the same right and institution that the Apostles themselves had and though the personall mission was not immediate as of the Apostles it was yet the commission and institution of the function was all one But to the 72 Christ gave no commission but of preaching which was a very limited commission There was all the immediate Divine institution of Presbyterate as a distinct order that can be fairely pretended But yet farther these 72 the Apostles did admit in partem sollicitudinis and by new ordination or delegation Apostolicall did give them power of administring Sacraments of absolving sinners of governing the Church in conjunction and subordination to the Apostles of which they had a capacity by Christs calling them at first in sortem Ministerii but the exercise and the actuating of this capacity
they had from the Apostles So that not by Divine ordination or immediate commission from Christ but by derivation from the Apostles and therefore in minority and subordination to them the Presbyters did exercise acts of order and jurisdiction in the absence of the Apostles or Bishops or in conjunction consiliary and by way of advice or before the consecration of a Bishop to a particular Church And all this I doubt not but was done by the direction of the Holy Ghost as were all other acts of Apostolicall ministration and particularly the institution of the other order viz. of Deacons This is all that can be proved out of Scripture concerning the commission given in the institution of Presbyters and this I shall afterwards confirme by the practise of the Catholick Church and so vindicate the practises of the present Church from the common prejudices that disturbe us for by this account Episcopacy is not only a Divine institution but the only order that derives immediately from Christ. For the present only I summe up this with that saying of Theodoret speaking of the 72 Disciples In Lucae cap. 10. Palmae sunt isti qui nutriuntur 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 Epist. ad Philadelph 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 he 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 § 10. So that Bishops are successors in the office of Apostleship according to the generall tenent of Antiquity 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 Lib. 3. cap. 3. particular Habemus annumerare eos qui ab Apostolis instituti sunt Episcopi in Ecclesiis ET SUCCESSORES EORUM usque ad nos ... Etenim si recondita mysteria scissent Apostoli ... his vel maximè traderent ea quibus 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 them selves 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 Lib. de praescript c. 36. 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 Epist. 42. ad Cornelium 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 Epist. 69. sed dolens profero cum te Iudicem Dei constituas Christi qui dicit ad Apostolos ac per hoc adomnes praepositos qui Apostolis Vicariâ ordinatione succedunt quivos 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 Lib. 7. c. 43. de baptis cont Donatist 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 Epist. 54. undervaluing 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 S. Hierome and diverse others of the Fathers make this glosse Pro Patribus Apostolis
in veritate So that this succession of Bishops from the Apostles ordination must of it selfe be a very certain thing when the Church made it a maine probation of their faith for the books of Scripture were not all gathered together and generally received as yet Now then since this was a main pillar of their Christianity viz. a constant reception of it from hand to hand as being delivered by the Bishops in every chaire till wee come to the very Apostles that did ordain them this I say being their proof although it could not be more certain then the thing to be proved which in that case was a Divine revelation yet to them it was more evident as being matter of fact and known almost by evidence of sense and as verily believed by all as it was by any one that himselfe was baptized both relying upon the report of others * Radix Christianae societatis Epist. 42. per sedes Apostolorum successiones Episcoporum certâ per orbem propagatione diffunditur saith S. Austin The very root and foundation of Christian communion is spread all over the world by the successions of Apostles and Bishops And is it not now a madnesse to say there was no such thing no succession of Bishops in the Churches Apostolicall no ordination of Bishops by the Apostles and so as S. Paul's phrase is overthrow the faith of some even of the Primitive Christians that used this argument as a great weapon of offence against the invasion of haereticks and factious people It is enough for us that we can truly say with S. Irenaeus Habemus annumerare eos qui ab Apostolis Ubi supra postolis instituti sunt Episcopi in Ecclesiis usque ad nos We can reckon those who from the Apostles untill now were made Bishops in the Churches and of this we are sure enough if there be any faith in Christians THe summe is this Although we had not prooved § 19. So that Episcopacy is at least an Apostolicall ordinance of the same authority with many other points generally believed the immediate Divine institution of Episcopall power over Presbyters and the whole flock yet Episcopacy is not lesse then an Apostolicall ordinance and delivered to us by the same authority that the observation of the Lord's day is For for that in the new Testament we have no precept and nothing but the example of the Primitive Disciples meeting in their Synaxes upon that day and so also they did on the saturday in the Iewish Synagogues but yet however that at Geneva they were once in meditation to have chang'd it into a Thursday meeting to have showne their Christian liberty we should think strangely of those men that called the Sunday-Festivall lesse then an Apostolicall ordinance and necessary now to be kept holy with such observances as the Church hath appointed * Baptisme of infants is most certainly a holy and charitable ordinance and of ordinary necessity to all that ever cryed and yet the Church hath founded this rite upon the tradition of the Apostles and wise men doe easily observe that the Anabaptists can by the same probability of Scripture inforce a necessity of communicating infants upon us as we doe of baptizing infants upon them if we speak of immediate Divine institution or of practise Apostolicall recorded in Scripture and therefore a great Master of Geneva in a book he writ against the Anabaptists was forced to fly to Apostolicail traditive ordination and therefore the institution of Bishops must be served first as having fairer plea and clearer evidence in Scripture then the baptizing of infants and yet they that deny this are by the just anathema of the Catholick Church confidently condemn'd for Hereticks * Of the same consideration are diverse other things in Christianity as the Presbyters consecrating the Eucharist for if the Apostles in the first institution did represent the whole Church Clergy and Laity when Christ said Hoc facite Doe this then why may not every Christian man there represented doe that which the Apostles in the name of all were commanded to doe If the Apostles did not represent the whole Church why then doe all communicate Or what place or intimation of Christ's saying is there in all the foure Gospells limiting Hoc facite id est benedicite to the Clergy and extending Hoc facite id est accipite manducate to the Laity This also rests upon the practise Apostolicall and traditive interpretation of H. Church and yet cannot be denied that so it ought to be by any man that would not have his Christendome suspected * To these I adde the communion of Women the distinction of bookes Apocryphall from Canonicall that such books were written by such Evangelists and Apostles the whole tradition of Scripture it selfe the Apostles Creed the feast of Easter which amongst all them that cry up the Sunday-Festivall for a Divine institution must needs prevaile as Caput institutionis it being that for which the Sunday is commemorated These and divers others of greater consequence which I dare not specify for feare of being misunderstood rely but upon equall faith with this of Episcopacy though I should wave all the arguments for immediate Divine ordinance and therefore it is but reasonable it should be ranked amongst the Credenda of Christianity which the Church hath entertained upon the confidence of that which we call the faith of a Christian whose Master is truth it selfe VVHat their power and eminence was and § 20. And was an office of power and great authority the appropriates of their office so ordain'd by the Apostles appears also by the testimonies before alleadged the expressions whereof runne in these high termes Episcopatus administrandae Ecclesiae in Lino Linus his Bishoprick was the administration of the whole Church Ecclesiae praefuisse was said of him and Clemens they were both Prefects of the Church or Prelates that 's the Church-word Ordinandis apud Cretam Ecclesiis praeficitur so Titus he is set over all the affaires of the new-founded Churches in Crete In celsiori gradu collocatus plac'd in a higher order or degree so the Bishop of Alexandria chosen ex Presbyteris from amongst the Presbyters Supra omnia Episcopalis apicis sedes so Philo of that Bishoprick The seat of Episcopall height above all things in Christianity These are its honours Its offices these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To set in order whatsoever he sees wanting or amisse to silence vaine prating Preachers that will not submit to their superiors to ordaine elders to rebuke delinquents to reject Hereticks viz. from the communion of the faithfull for else why was the Angell of the Church of Pergamus reprov'd for tolerating the Nicolaitan hereticks but that it was in his power to eject them And the same is the case of the Angell of Thyatir a in permitting the woman to teach and seduce the people but to the Bishop was committed the cognisance of causes
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thess. 3. 14. 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 vicario 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 Act. 15. Brethren yet called Elders or Presbyters though of Apostolicall power and authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Oecumenius For truth is in Act. Apost that diverse of them were ordain'd Apostles with an Vnlimited 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 Act. 13. and that performed by such men as S. Paul was and Barnabas for they were two of the Prophets reckoned in the 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 Act. 20. 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 Act. 20. 4. 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 vers 18. 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
exception by S. Pauls first epistle to Timothy establishing in the person of Timothy power of coercitive jurisdiction over Presbyters and ordination in him alone without the conjunction of any in commission with him for ought appeares either there or else-where * 4. The same also in the case of the Cretan Presbyters is cleare For what power had they of Iurisdiction For that is it we now speak of If they had none before S. Titus came we are well enough at Crete If they had why did S. Paul take it from them to invest Titus with it Or if he did not to what purpose did he send Titus with all those powers before mentioned For either the Presbyters of Crete had jurisdiction in causes criminall equall to Titus after his coming or they had not If they had then what did Titus doe there If they had not then either they had no jurisdiction at all or whatsoever it was it was in subordination to him they were his inferiours and he their ordinary Iudge and Governour 5. One thing more before this be left must be considered concerning the Church of Corinth for there was power of excommunication in the Presbytery when they had no Bishop for they had none of diverse yeares after the founding of the Church and yet S. Paul reprooves them for not ejecting the incestuous person out of the Church * This is it that I said before that the Apostles kept the jurisdiction in their hands where they had founded a Church and placed no Bishop For in this case of the Corinthian incest the Apostle did make himselfe the sole Iudge For I verily as 1. Cor. 5. 3. absent in body but present in spirit have judged already and then secondly S. Paul gives the Church V. 4. of Corinth commission and substitution to proceed in this cause In the name of our Lord Iesus Christ when ye are gathered together and MY SPIRIT that is My power My authority for so he explaines himselfe MY SPIRIT WITH THE POWER OF OUR LORD IESVS CHRIST to deliver him over to Satan And 3. As all this power is delegate so it is but declarative in the Corinthians for S. Paul had given sentence before and they of Corinth were to publish it 4. This was a commission given to the whole assembly and no more concernes the Presbyters then the people and so some have contended but so it is but will serve neither of their turnes neither for an independant Presbytery nor a conjunctive popularity As for S. Paul's reprooving them for not inflicting censures on the peccant I have often heard it confidently averred but never could see ground for it The suspicion of it is v. 2. And ye are puffed up and have not rather mourned that he that hath done this deed might be TAKEN AWAY FROM AMONG YOU Taken away But by whom That 's the Question Not by them to be sure For TAKEN AWAY FROM You implies that it is by the power of another not by their act for no man can take away any thing from himselfe He may put it away not take it the expression had been very imperfect if this had been his meaning * Well then In all these instances viz. of Ierusalem Antioch Ephesus Crete and Corinth and these are all I can find in Scripture of any consideration in the present Question all the jurisdiction was originally in the Apostles while there was no Bishop or in the Bishop when there was any And yet that the Presbyters were joyned in the ordering Church affaires I will not deny to wit by voluntary assuming them in partem sollicitudinis and by delegation of power Apostolicall or Episcopall and by way of assistance in acts deliberative and consiliary though I find this no where specified but in the Church of Ierusalem where I prooved that the Elders were men of more power then meere Presbyters men of Apostolicall authority But here lies the issue and straine of the Question Presbyters had no jurisdiction in causes criminall and pertaining to the publick regiment of the Church by vertue of their order or without particular substitution and delegation For there is not in all Scripture any commission given by Christ to meere Presbyters no divine institution of any power of regiment in the Presbytery no constitution Apostolicall that meere Presbyters should either alone or in conjunction with the Bishop governe the Church no example in all Scripture of any censure inflicted by any meere Presbyters either upon Clergy or Laity no specification of any power that they had so to doe but to Churches where Colledges of Presbyters were resident Bishops were sent by Apostolicall ordination not only with power of imposition of hands but of excommunication of taking cognisance even of causes and actions of Presbyters themselves as to Titus and Timothy the Angell of the Church of Ephesus and there is also example of delegation of power of censures from the Apostle to a Church where many Presbyters were fix't as in the case of the Corinthian delinquent before specified which delegation was needlesse if coercitive jurisdiction by censures had been by divine right in a Presbyter or a whole Colledge of them Now then returne we to the consideration of S. Hieromes saying The Church was governed saith he communi Presbyterorum consilio by the common Counsell of the Presbyters But 1. Quo jure was this That the Bishops were Superiour to those which were then called Presbyters by custome rather then Divine disposition S. Hierome affirmes but that Presbyters were joyned with the Apostles and Bishops at first by what right was that Was not that also by custome and condescension rather then by Divine disposition S. Hierome does not say but it was For he speakes onely of matter of fact not of right It might have beene otherwise though de facto it was so in some places * 2. Communi Presbyterorum consilio is true in the Church of Ierusalem where the Elders were Apostolicall men and had Episcopall authority and something superadded as Barnabas and Iudas and Silas for they had the authority and power of Bishops and an unlimited Diocesse besides though afterwards Silas was fixt upon the See of Corinth But yet even at Ierusalem they actually had a Bishop who was in that place superiour to them in Iurisdiction and therefore does clearely evince that the common-counsell of Presbyters is no argument against the superiority of a Bishop over them * 3. Communi Presbyterorum consilio is also true because the Apostles call'd themselves Presbyters as S. Peter and S. Iohn in their Epistles Now at the first many Prophets many Elders for the words are sometimes us'd in common were for a while resident in particular Churches and did governe in common As at Antioch were Barnabas and Simeon and Lucius and Manaen and Paul Communi horum Presbyterorum consilio the Church of Antioch for a time was governed for all these were Presbyters in the sense that S. Peter and S.
both ad idem and speake of Elders of the same Church * 3. Although Bishops be called Presbyters yet even in Scripture names are so distinguished that meer Presbyters are never called Bishops unlesse it be in conjunction with Bishops and then in the Generall addresse which in all faire deportments is made to the more eminent sometimes Presbyters are or may be comprehended This observation if it prove true will clearely show that the confusion of names of Episcopus and Presbyter such as it is in Scripture is of no pretence by any intimation of Scripture for the indistinction of offices for even the names in Scripture it selfe are so distinguished that a meere Presbyter alone is never called a Bishop but a Bishop an Apostle is often called a Presbyter as in the instances above But we will consider those places of Scripture which use to be pretended in those impertinent arguings from the identity of Name to confusion of things and shew that they neither enterfere upon the maine Question nor this observation * Paul and Timotheus to all the saints which are in Christ Iesus which are at Philippi with the Bishops and Deacons I am willinger to choose this instance because the place is of much consideration in the whole Question and I shall take this occasion to cleare it from prejudice and disadvantage * By Bishops are here meant Presbyters because * many Bishops in a Church could not be and yet * S. Paul speaks plurally of the Bishops of the * Church of Philippi and therefore must meane * meere Presbyters * so it is pretended 1. Then By Bishops are or may be meant the whole superior order of the clergy Bishops and Priests and that he speaks plurally he may besides the Bishops in the Church comprehend under their name the Presbyters too for why may not the name becomprehended as well as the office and order the inferiour under the superiour the lesser within the greater for since the order of Presbyters is involved in the Bishops order and is not only inclusively in it but derivative from it the same name may comprehend both persons because it does comprehend the distinct offices and orders of them both And in this sense it is if it be at all that Presbyters are sometimes in Scripture called Bishops * 2. Why may not Bishops be understood properly For there is no necessity of admiitting that there were any meere Presbyters at all at the first founding of this Church It can neither be proved from Scripture nor antiquity if it were denyed For indeed a Bishop or a company of Episcopall men as there were at Antioch might doe all that Presbyters could and much more And considering that there are some necessities of a Church which a Presbyter cannot supply and a Bishop can it is more imaginable that there was no Presbyter then that there was no Bishop And certainely it is most unlikely that what is not expressed to wit Presbyters should be onely meant and that which is expressed should not be at all intended * 3. With the Bishops may be understood in the proper sense and yet no more Bishops in one Diocesse then one of a fixt residence for in that sense is S. Chrysostome and the fathers to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in 1. Phil. in their commentaries on this place affirming that one Church could have but one Bishop but then take this along that it was not then unusuall in such great Churches to have many men who were temporary residentiaries but of an Apostolicall and Episcopall authority as in the Churches of Ierusalem Rome Antioch there was as I have proved in the premises Nay in Philippi it selfe If I mistake not as instance may be given full and home to this purpose Salutant te Episcopi One simus Bitus Demas Polybius omnes qui sunt Philippis in Christo unde haec vobis Scripsi saith Ignatius in his Epistle to Hero his Deacon So that many Bishops we see might be at Philippi and many were actually there long after S. Paul's dictate of the Epistle * 4. Why may not Bishops be meant in the proper sense Because there could not be more Bishops then one in a Diocesse No By what law If by a constitution of the Church after the Apostles times that hinders not but it might be otherwise in the Apostles times If by a Law in the Apostles times then we have obtained the main question by the shift and the Apostles did ordain that there should be one and but one Bishop in a Church although it is evident they appointed many Presbyters And then let this objection be admitted how it will and doe its worst we are safe enough * 5. With the Bishops may be taken distributively for Philippi was a Metropolis and had diverse Bishopricks under it and S. Paul writing to the Church of Philippi wrote also to all the daughter Churches within its circuit and therefore might well salute many Bishops though writing to one Metropolis and this is the more probable if the reading of this place be accepted according to Oecumenius for he reads it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coepiscopis Diaconis Paul and Timothy to the Saints at Philippi and to our fellow Bishops * 6. S. Ambrose referres this clause of Cum Episcopis Diaconis to S. Paul and S. Timothy intimating In 1. Philip. that the benediction and salutation was sent to the Saints at Philippi from S. Paul and S. Timothy with the Bishops and Deacons so that the reading must be thus Paul and Timothy with the Bishops and Deacons to all the Saints at Philippi c. Cum Episcopis Diaconis hoc est cum Paulo Timotheo qui utique Episcopi erant simul significavit Diaconos qui ministrabant ei Ad plebem enim scribit Nam si Episcopis scriberet Diaconi ad personas eorum scriberet loci ipsius Episcopo scribendum erat non duobus vel tribus sicut ad Titum Timotheum * 7. The like expression to this is in the Epistle of S. Clement to the Corinthians which may give another light to this speaking of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 54. They delivered their first fruits to the Bishops and Deacons Bishops here indeed may be taken distributively and so will not inferre that many Bishops were collectively in any one Church but yet this gives intimation for another exposition of this clause to the Philippians For here either Presbyters are meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers or else Presbyters are not taken care of in the Ecclesiasticall provision which no man imagines of what interest soever he be it followes then that Bishops and Deacons are no more but Majores and Minores Sacerdotes in both places for as Presbyter and Episcopus were confounded so also Presbyter and Diaconus And I thinke it will easily be shewen in Scripture that the
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 § 24. Appropriating the word Episcopus or Bishop to the Supreame Church-officer in descending ages Episcopus signified only the Superintendent of the Church the Bishop in the present vulgar conception Some few examples I shal give insteed of Myriads In the Canons of the Apostles the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bishop is us'd 36 times in appropriation to him that is the 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 a Can. 15. 16. Nice of b c. 9. alibi 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 c post advent Episc. Cypri Councell of Ephesus by d advers Praxeam Tertullian by e lib. 3. c. 59. de vitâ Const. 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 Ca. 4. cap. 18. de Ortbod fide Trullo and Damascen puts them in order next to the Canon of Holy Scripture so in effect does I sidore 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 Anno Dom 257. 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 Epist. ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist. ad Heron 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 but without a Guardian too yet what a Bishop was and of what authority no man more confident and frequent then Ignatius * Another example of this is in Eusebius speaking of the youth whom S. Iohn had converted and commended to a Bishop Clemens whose story this was proceeding in the relation saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But the Presbyter unlesse by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here S. Clement means not the Order but age of the Man as it is like enough he did for a little after he calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The old man Tum verò PRESBYTER in domum suam suscipit adolescentem Redde depositum O EPISCOPE saith S. Iohn to him Tunc graviter suspirans SENIOR c. So S. Clement * But this as it is very unusuall so it is just as in Scripture viz. in descent and comprehension for this Bishop also was a Presbyter as well as Bishop or else in the delegation of Episcopall power for so it is in the allegation of Ignatius 2. That this name Episcopus or Bishop was chosen to be
appropriate to the supreame order of the Clergy was done with faire reason and designe For this is no fastuous or pompous title the word is of no dignity and implies none but what is consequent to the just and faire execution of its offices But Presbyter is a name of dignity and veneration Rise up to the gray head and it transplants the honour and Reverence of age to the office of the Presbyterate And yet this the Bishops left and took that which signifies a meere supra-vision and overlooking of his charge so that if we take estimate from the names Presbyter is a name of dignity and Episcopus of office and burden * He that desires the office of a Bishop desires a good work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saith S. Chrysostome Nec dicit si quis Episcopatum desider at bonum desider at gradum sed bonum opus desider at quod in majore ordine constitutus possit si velit occasionem habere exercendarum virtutum So S. Hierome It is not an honourable title but a good office and a great opportunity of the exercise of excellent vertues But for this we need no better testimony then of S. Isidore Episcopatus autem vocabulum inde dictum quòd ille qui superefficitur Lib. 7. etymolog c. 12. superintendat curam scil gerens subditorum But Presbyter Grecè latinè senior interpretatur non pro aetate vel decrepitâ senectute sed propter honorem dignitatem quam acceperunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Iulius Pollux 3. Supposing that Episcopus and Presbyter had been often confounded in Scripture and Antiquity and that both in ascension and descension yet as Priests may be called Angells and yet the Bishop be THE ANGEL of the Church THE ANGEL for his excellency OF THE CHURCH for his appropriate preheminence and singularity so though Presbyters had been called Bishops in Scripture of which there is not one example but in the senses above explicated to wit in conjunction and comprehension yet the Bishop is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminence THE BISHOP and in descent of time it came to passe that the compellation which was alwaies his by way of eminence was made his by appropriation And a faire precedent of it wee have from the compellation given to our blessed Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great sheapheard and Bishop of our soules The name Bishop was made sacred by being the appellative of his person and by faire intimation it does more immediatly descend upon them who had from Christ more immediate mission and more ample power and therefore Episcopus and Pastor by way of eminence are the most fit appellatives for them who in the Church have the greatest power office and dignity as participating of the fulnesse of that power and authority for which Christ was called the Bishop of our soules * And besides this so faire a Copy besides the useing of the word in the prophecy of the Apostolate of Matthias and in the prophet Isaiah and often in Scripture as I have showne before any one whereof is abundantly enough for the fixing an appellative upon a Church officer this name may also be intimated as a distinctive compellation of a Bishop over a Priest because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indeed often used for the office of Bishops as in the instances above but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for the office of the inferiours for S. Paul writing to the Romans who then had no Bishop fixed in the chaire of Rome does command them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16. 17. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this for the Bishop that for the subordinate Clergy So then the word Episcopus is fixt at first and that by derivation and example of Scripture and faire congruity of reason BVt the Church used other appellatives for Bishops § 25. Calling the Bishop and him only the Pastor of the Church which it is very requisite to specifie that we may understand diverse authorities of the Fathers useing those words in appropriation to Bishops which of late have bin given to Presbyters ever since they have begun to set Presbyters in the roome of Bishops And first Bishops were called Pastors in antiquity in imitation of their being called so in Scripture Eusebius writing the story of S. Ignatius lib. 3. hist. c. 36. Denique cùm Smyrnam venisset ubi Polycarpus erat scribit inde unam epistolam ad Ephesios eorumque Pastorem that is Onesimus for so followes in quâmeminit Onesimi Now that Onesimus was their Bishop Epist. ad Ephes himselfe witnesses in the Epistle here mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Onesimus was their Bishop and therefore their Pastor and in his Epistle ad Antiochenos himselfe makes mention of Evodius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your most Blessed and worthy PASTOR * When Paulus Samosatenus first broached his heresie against the divinity of our blessed Saviour presently a Councell was called where S. Denis Bishop of Alexandria could not be present Caeteri verò Ecclesiarum PASTORES diversis è locis urbibus .... convenerunt Antiochiam In quibus in signes caeteris praecellentes erant Firmilianus à Caesareá Cappadociae Gregorius Athenodorus Fratres .... Euseb. lib. 7. cap. 24. Helenus Sardensis Ecclesiae Episcopus .... Sed Maximus Bostrensis Episcopus dignus eorum consortio cohaerebat These Bishops Firmilianus and Helenus and Maximus were the PASTORS and not only so but Presbyters were not called PASTORS for he proceedes sed Prebyteri quamplurimi Diaconiad supradictam Vrbem .... conventrunt So that these were not under the generall appellative of Pastors * And the Councell of Sardis Can. 6. making provision for the manner of election of a Bishop to a Widdow-Church when the people is urgent for the speedy institution of a Bishop if any of the Comprovincialls be wanting he must be certifi'd by the Primate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the multitude require a Pastor to be given vnto them * The same expression is also in the Epistle of Iulius Bishop of Rome to the Presbyters Deacons and People of Alexandria in behalfe of their Bishop Athanasius Suscipite itaque Fratres hist. tripartlib 4. c. 29. charissimi cumomni divinâ gratiâ PASTOREM VESTRUM ACPRAESULEM tanquam verè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a litle after gaudere fruentes orationibus qui PASTOREM VESTRUM esuritis sititis c The same is often us'd in S. Hilary and S. Gregory Nazianzen where Bishops are called PASTORES MAGNI Great sheapheards or PASTORS * When Eusebius the Bishop of Samosata was banished Vniversi lachrymis prosequuti sunt ereptionem PASTORIS sui saith Theodoret they wept for the losse of their PASTOR And lib. 4. cap. 14. Eulogius a Presbyter of Edessa when he was arguing with the Prefect in behalfe of Christianity PASTOREM inquit habemus nutus illius sequimur we have a PASTOR a
Bishop held the Reynes or the stearne of the Roman Church saith Theodoret hist tripart lib. 1. cap. 12. But the instances of this kind are infinite two may be as good as twenty and these they are The first is of S. Ambrose HONOR SUBLIMITAS Episcopalis de dignit sacerdot c. 2. nullis poterit comparationibus adaequari The HONOUR and SUBLIMITY of the Episcopall Order is beyond all comparison great And their commission he specifyes to be in Pasce oves meas Vnde regendae Sacerdotibus contraduntur meritò RECTORIBUS suis subdi dicuntur c The sheepe are delivered to Bishops as to RULERS and are made their Subjects And in the next chapter Haec verò cuncta Fratres Cap. 3. ideò nos praemisisse cognoscere debetis vt ostenderemus nihil esse in hoc saeculo excellentius Sacerdotibus nihil SUBLIMIUS EPISCOPIS reperiri vt cùm dignitatem Episcopatûs Episcoporum oraculis demonstramus dignè noscamus quid sumus .... actione potius quà m Nomine demonstremus These things I have said that you may know nothing is higher nothing more excellent then the DIGNITY AND EMINENCE OF A BISHOP C. * The other is of S. Hierome CURA TOTIUS ECCLESIAE AD EPISCOPUM PERTINET The care of the whole Church appertaines to the Bishop But more confidently spoken is that in his dialogue adversus Luciferianos Ecclesiae salus in SUMMI SACERDOTIS DIGNITATE pendet cuisi non exors quaedam ab Cap. 4. omnibus EMINENS DETUR POTESTAS tot in Ecclesiis efficientur schismata quot Sacerdotes The safety of the Church consists in the DIGNITY OF A BISHOP to whom vnlesse an EMINENT and UNPARALELL'D POWER be given by all there will be as many Schismes as Priests Here is dignity and authority and power enough expressed and if words be expressive of things and there is no other use of thē then the Bishop is SUPERIOUR IN A PEERELESSE AND INCOMPARABLE AUTHORITY and all the whole Diocesse are his subjects viz in regimine Spirituali BUT from words let us passe to things For the § 35. Requiring Vniversall obedience to be given to Bishops by Clergy and Laity Faith and practise of Christendome requires obedience Universall obedience to be given to Bishops I will begin againe with Ignatius that these men who call for reduction of Episcopacy to Primitive consistence may see what they gaine by it for the more primitive the testimonies are the greater exaction of obedience to Bishops for it happened in this as in all other things at first Christians were more devout more pursuing of their duties more zealous in attestation of every particle of their faith and that Episcopacy is now come to so low an ebbe it is nothing but that it being a great part of Christianity to honour and obey them it hath the fate of all other parts of our Religion and particularly of Charity come to so low a declension as it can scarce stand alone and faith which shall scarce be found upon earth at the comming of the Sonne of Man But to our businesse S. Ignatius in his epistle to the Church of Trallis Necesse itaque est saith he quicquid facitis ut sine EPISCOPO NIHIL TENTETIS So the Latine of Vedelius which I the rather chuse because I am willing to give all the advantage I can It is necessary saith the good Martyr that whatsoever ye doe you should attempt nothing without your BISHOP And to the Magnesians Decet itaque vos obedire EPISCOPO ET IN NULLO ILLI REFRAGARI It is sitting that ye should obey your BISHOP and in NOTHING to be refractory to him Here is both a Decet and a Necesse est already It is very fitting it is necessary But if it be possible we have a fuller expression yet in the same Epistle Quemadmodum enim Dominus sine Patre nihil facit nec enim possum facere à me ipso quicquam sic vos SINE EPISCOPO nec Presbyter nec Diaconus nec Laicus Nec QUICQUAM videatur VOEIS CONSENTANEUM quod sit PRAETER ILLIUs IUDICIUM quod enim tale est iniquum est Deo inimicum Here is obedience Vniversall both in respect of things and persons and all this no lesse then absolutely necessary For as Christ obey'd his Father in all things saying of my selfe I can doe nothing so nor you without your BISHOP whoever you be whether Priest or Deacon or Lay-man Let nothing please you which the Bishop mislikes for all such things are wicked and in enmity with God * But it seems S. Ignatius was mightily in love with this precept for he gives it to almost all the Churches he writes to Wee have already reckon'd the Trallians and the Magnesians But the same he gives to the Priests of Tarsias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye Presbyters be subject to your Bishop The same to the Philadelphians Sine EPISCOPO nihil facite Doe nothing without your BISHOP But this is better explicated in his Epistle to the Church of Smyrna Sine EPISCOPO NEMO QUICQUAM FACIAT eorum quae ad Ecclesiam spectant No man may doe ANY THING WITHOUT THE BISHOP viz. of those things which belong to the Church So that this saying expounds all the rest for this universall obedience is to be understood according to the sense of the Church viz. to be in all things of Ecclesiasticall cognizance all Church affaires And therefore he gives a charge to S. Polycarpe their Bishop that he also look to it that nothing be done without his leave Nihil sine TUO ARBITRIO agatur nec item tu quicquam praeter Dei facies voluntatem As thou must doe nothing against Gods will so let nothing in the Church be done without thine By the way observe he saies not that as the Presbytery must doe nothing without the Bishop so the Bishop nothing without them But so the Bishop nothing without God But so it is Nothing must BE DONE without the Bishop And therefore although he incourages them that can to remaine in Virginity yet this if it be either done with pride or without the Bishop it is spoiled For si gloriatus fuerit periit si id ipsum statuatur SINE EPISCOPO corruptum est His last dictate in this Epistle to S. Polycarpe is with an Episcopo attendite sicut Deus vobis The way to have God to take care of us is to observe our Bishop Hinc vos decet accedere SENTENTIAE EPISCOPI qui secundùm Deum vos pascit quemadmodum Episl. ad Ephes facitis edocti à spiritu you must therefore conforme to the sentence of the BISHOP as indeed yee doe already being taught so to doe by Gods holy Spirit There needs no more to be said in this cause if the authority of so great a man will beare so great a burden What the man was I said before what these Epistles are and of what authority
Princes Courts I st is me diantibus mansuescit circa simplices judiciarius rigor admittitur clamor pauperum Ecclesiarum dignitas erigitur relevatur pauperum indigentia firmatur in clero libertas pax in populis in Monasteriis quies justitia liberè exercetur superbia opprimitur augetur Laicorum devotio religio fovetur diriguntur judicia c. When pious Bishops are imployed in Princes Councells then the rigor of Lawes is abated equity introduced the cry of the poore is heard their necessities are made known the liberties of the Church are conserved the peace of Kingdomes labour'd for pride is depressed religion increaseth the devotion of the Laity multiplies and tribunalls are made just and incorrupt and mercifull Thus farre Petrus Blesensis * These are the effects which though perhaps they doe not alwaies fall out yet these things may in expectation of reason be look'd for from the Clergy their principles and calling promises all this quia in Ecclesiâ magis lex est ubi Dominus legis timetur meliùs dicit apud Dei Ministros agere causam Faciliùs enim Dei timore sententiam legis veram promunt saith S. Ambrose In 1. Corinth 6. and therefore certainly the fairest reason in the world that they be imployed But if personall defaillance be thought reasonable to disimploy the whole calling then neither Clergy nor Laity should ever serve a Prince And now we are easily driven into an understanding of that saying of S. Paul No man that 2. Timoth. 2. 4. warreth entangleth himselfe with the affaires of this life For although this be spoken of all Christian people and concernes the Laity in their proportion as much as the Clergy yet nor one nor the other is interdicted any thing that is not a direct hinderance to their owne precise duty of Christianity And such things must be par'd away from the fringes of the Laity as well as the long robe of the Clergy But if we should consider how little we have now left for the imployment of a Bishop I am afraid a Bishop would scarce seem to be a necessary function so farre would it be from being hindered by the collaterall intervening of a Lay-judicature I need not instance in any particulars for if the judging matters and questions of religion be not left alone to them they may well be put into atemporall imployment to preserve them from suspition of doing nothing I have now done with this only intreating this to be considered Is not the King fons utriusque jurisdictionis In all the senses of Common-law and externall compulsory he is But if so then why may not the King as well make Clergy-Iudges as Lay-Delegates For to be sure if there be an incapacity in the Clergy of medling with secular affaires there is the same at least in the Laity of medling with Church affaires For if the Clergy be above the affaires of the World then the Laity are under the affaires of the Church or else if the Clergy beincapable of Lay-businesse because it is of a different and disparate nature from the Church does not the same argument exclude the Laity from intervening in Church affaires For the Church differs no more from the common-wealth then the common-wealth differs from the Church And now after all this suppose a King should command a Bishop to goe on Embassy to a forraine Prince to be a Commissioner in a treaty of pacification if the Bishop refuse did he doe the duty of a Subject If yea I wonder what subjection that is which a Bishop owes to his Prince when hee shall not be bound to obey him in any thing but the saying and doing of his office to which he is obliged whether the Prince commands him yea or no. But if no then the Bishop was tyed to goe and then the calling makes him no way incapable of such imployment for no man can be bound to doe a sinne BUt then did not this imployment when the occasions §. 50. And therefore were inforced to delegate their power and put others in substitution were great and extraordinary force the Bishops to a temporary absence And what remedy was there for that For the Church is not to be left destitute that 's agreed on by all the Canons They must not be like the Sicilian Bishops whom Petrus Blesensis complains of that attended the Court and never visited their Churches or took care either of the cure of soules or of the Church possessions What then must be done The Bishops in such cases may give delegation of their power and offices to others though now adaies they are complain'd of for their care I say for their care For if they may intervene in secular affaires they may sometimes be absent and then they must delegate their power or leave the Church without a Curate *** But for this matter the account need not be long For since I have proved that the whole Diocesse is in curâ Episcopali and for all of it he is responsive to God Almighty and yet that instant necessity and the publike act of Christendome hath ratified it that Bishops have delegated to Presbyters so many parts of the Bishops charge as there are parishes in his Diocesse the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is pretended for delegation of Episcopall charge is no lesse then the act of all Christendome For it is evident at first Presbyters had no distinct cure at all but were in common assistant to the Bishop and were his emissaries for the gaining soules in Citty or Suburbs But when the Bishops divided parishes and fixt the Presbyters upon a cure so many Parishes as they distinguished so many delegations they made And these we all believe to be good both in law and conscience For the Bishop per omnes divinos ordines propriae hierarchiae exercet mysteria saith S. Denis Eccles. hierar c. 5. he does not doe the offices of his order by himselfe onely but by others also for all the inferior orders doe so operate as by them he does his proper offices * But besides this grand act of the Bishops first and then of all Christendome in consent we have faire precedent in S. Paul for he made delegation of a power to the Church of Corinth to excommunicate the incestuous person It was a plain delegation for he commanded them to doe it and gave them his own spirit that is his own authority and indeed without it I scarce find how the delinquent should have been delivered over to Satan in the sense of the Apostolick Church that is to be buffeted for that was a miraculous appendix of power Apostolick * When S. Paul sent for Timothy from Ephesus he sent Tychicus to be his Vicar Doethy diligence 2. Timoth. 4. v. 9. 12. to come unto me shortly for Demas hath forsaken me c. And Tychicus have I sent to Ephesus Here was an expresse delegation of the power of jurisdiction to Tychicus who for
the time was Curate to S. Timothy Epaphroditus for a while attended on S. Paul although he was then Bishop of Philippi and either S. Paul or Epaphroditus appointed one in substitution or the Church was relinquished Philip. 2. v. 25. 26. for he was most certainly non-resident * Thus also we find that S. Ignatius did delegate his power to the Presbyters in his voyage to his Martyrdome Presbyteri pascite gregem qui inter Epist. ad Antioch vos est donec Deus designaverit eum qui principatum in vobis habiturus est Ye Presbyters doe you feed the flock till God shall designe you a Bishop Till then Therefore it was but a delegate power it could not else have expired in the presence of a Superiour * To this purpose is that of the Laodicean Can. 56. Councell Non oportet Presbyteros ante ingressum Episcopi ingredi sedere in tribunalibus nisi fortè aut aegrotet Episcopus aut in peregrinis eum esse constiterit Presbyters must not sit in Consistory without the Bishop unlesse the Bishop be sick or absent So that it seemes what the Bishop does when he is in his Church that may be committed to others in his absence And to this purpose S. Cyprian sent a playne commission to his Presbyters Fretus ergo dilectione religione vestrâ .... his literis hortor Epist. 9. Mando vt vos .... VICE MEA FUN GAMINI circa gerenda ea quae administratio religiosa deposcit I intreat and command you that you doe my office in the administration of the affayres of the Church and another time he put Herculanus and Caldonius two of his Suffragans together with Rogatianus and Numidicus two Priests in substitution for the excommunicating Epist. 38. 39. Faelicissimus and fower more Cùm ego vos pro me VICARIOS miserim So it was just in the case of Hierocles Bishop of Alexandria and haeres 68. Melitius his Surrogate in Epiphanius Videbatur autem Melitius praeminere c vt qui secundum locum habebat post Petrum in Archiepiscopatu velut adjuvandi ejus gratiâ sub ipso existens sub ipso Ecclesiastica curans He did Church offices under and for Hierocles And I could never find any Canon or personall declamatory clause in any Councell or Primitive Father against a Bishop's giving more or lesse of his jurisdiction by way of delegation * Hitherto also may be referr'd that when the goods of all the Church which then were of a perplexe and buisy dispensation were all in the Bishops hand as part of the Episcopall function yet that part of the Bishops office the Bishop by order of the Councell of Chalcedon might delegate to a steward provided he were a Clergy-man and upon this intimation and decree of Chalcedon the Fathers in the Councell of Sevill forbid any lay-men to be stewards for the Church Elegimus vt vnusquisque nostrûm secundùm Chalcedonensium Patrum decreta Concil Hispal cap. 6. ex proprio Clero Oeconomum sibi constituat But the reason extends the Canon further Indecorum est enim laicum VICARIUM esse Episcopi Saeculares in Ecclesiâ judicare VICARS OF BISHOPS the Canon allowes onely forbids lay-men to be Vicars In uno enim eodemque officio non decet dispar professio quod etiam in divinâ lege prohibetur c In one and the same office the law of God forbids to joyne men of disparate vapacities This then would be considered For the Canon pretends Scripture Precepts of Fathers and Tradition of antiquity for it's Sanction * FOR although antiquity approves of Episcopall §. 51. But they were ever Clergy-men for there never was any lay Elders in any Church office heard of in the Church Socrat. lib. 7. cap. 37. delegations of their power to their Vicars yet these Vicars and delegates must be Priests at least Melitius was a Bishop and yet the Chancellor of Hierocles Patriarch of Alexandria So were Herculanus and Caldonius to S. Cyprian But they never delegated to any lay-man any part of their Episcopall power precisely Of their lay-power or the cognisance of secular causes of the people I find one delegation made to some Gentlemen of the Laity by Sylvanus Bishop of Troas when his Clerks grew covetous he cur'd their itch of gold by trusting men of another profession so to shame them into justice and contempt of money * Si quis autem Episcopus posthâc Ecclesiasticam rem aut LAICALI PROCURATIONE administrandam elegerit Concil Hispal ubi suprà .... non solùm a Christo derebus Pauperum judicatur reus sed etià m Concilio manebit obnoxius If any Bishop shall hereafter concredit any Church affayres to LAY ADMINISTRATION he shall be responsive to Christ and in danger of the Councell But the thing was of more ancient constitution For in that Epistle which goes under the Name of S. Clement Epist. ad Iacob Fratr Dom. which is most certainly very ancient whoever was the author of it it is decreed Si qui ex Fratribus negotia habent inter se apud cognitores saeculi non judicentur sed apud Presbyteros Ecclesiae quicquid illud est dirimatur If Christian people have causes of difference and judiciall contestation let it be ended before the PRIESTS For so S. Clement expounds Presbyteros in the same Epistle reckoning it as a part of the sacred Hierarchy * To this or some paralell constitution S. Hierome relates saying that Priests from the beginning were appointed judges of de 7. Ordin Eccles. causes He expounds his meaning to be of such Priests as were also Bishops and they were Iudges ab initio from the beginning saith S. Hierom So that this saying of the Father may no way prejudge the Bishops authority but it excludes the assistance of lay-men from their Consistories Presybter and Episcopus was instead of one word to S. Hierom but they are alwaies Clergy with him and all men else * But for the mayne Question S. Ambrose did represent it to Valentinian the Emperour with Epist. 13. ad Valent. confidence and humility In causâ fidei vel Ecclesiastici alicujus ordinis eum judicare debere qui nec Munere impar sit nec jure dissimilis The whole Epistle is admirable to this purpose Sacerdotes de Sacerdotibus judicare that Clergy-men must onely judge of Clergy-causes and this S. Ambrose there call's judicium Episcopale The Bishops judicature Si tractandum est tractare in Ecclesiâ didici quod Majores feceruntmei Si conferendum de fide Sacerdotum debet esse ista collatio sicut factum est sub Constantino Aug. memoriae Principe So that both matters of Faith and of Ecclesiasticall Order are to be handled in the Church and that by Bishops and that sub Imperatore by permission and authority of the Prince For so it was in Nice under Constantine Thus farre S. Ambrose * S. Athanasius
of any side shall finde as many instances of this vanity almost as he finds Arguments from Scripture this fault was of old noted by S. Austin for then they had got the trick and he is angry at it neque enim putare debemus De doctri Christian. lib. 3. esse praescriptum ut quod in aliquo loco res aliqua per similitudinem significaverit hoc etiam semper significare credamus 3. Oftentimes Scriptures are pretended to be expounded by Numb 3. a proportion and Analogy of reason And this is as the other if it be well it s well But unlesse there were some intellectus universalis furnished with infallible propositions by referring to which every man might argue infallibly this Logick may deceive as well as any of the rest For it is with reason as with mens tastes although there are some generall principles which are reasonable to all men yet every man is not able to draw out all its consequences nor to understand them when they are drawn forth nor to believe when he does understand them There is a precept of S. Paul directed to the Thessalonians before they were gather'd into a body of a Church 2 Thes. 3. 6. To withdraw from every brother that walketh disorderly But if this precept were now observed I would faine know whether we should not fall into that inconvenience which S. Paul sought to avoyd in giving the same commandement to the Church of Corinth 1 Cor. 5. 9. I wrote to you that yee should not company with fornicators And yet not altogether with the fornicators of this world for then yee must goe out of the world And therefore he restrains it to a quitting the society of Christians living ill lives But now that all the world hath been Christians if we should sin in keeping company with vitious Christians must we not also goe out of this world Is not the precept made null because the reason is altered and things are come about and that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called brethren as S. Pauls phrase is And yet either this never was considered or not yet believed for it is generally taken to be obligatory though I think seldome practised But when we come to expound Scriptures to a certaine sense by Arguments drawn from prudentiall motives then we are in a vast plain without any sufficient guide and we shall have so many senses as there are humane prudences But that which goes further then this is a parity of reason from a plain place of Scripture to an obscure from that which is plainly set down in a Text to another that is more remote from it And thus is that place in S. Matthew forced If thy brother refuse to be amended Dic ecclesiae Hence some of the Roman Doctors argue If Christ commands to tell the Church in case of adultery or private injury then much more in case of heresy Well suppose this to be a good Interpretation Why must I stay here Why may not I also adde by a parity of reason If the Church must be told of heresy much more of treason And why may not I reduce all sinnes to the cognizance of a Church tribunall as some men doe indirectly and Snecanus does heartily and plainly If a mans principles be good and his deductions certain he need not care whether they carry him But when an Authority is intrusted to a person and the extent of his power expressed in his commission it will not be safety to meddle beyond his commission upon confidence of a parity of reason To instance once more When Christ in pasce oves tu es Petrus gave power to the Pope to govern the Church for to that sense the Church of Rome expounds those Authorities by a certain consequence of reason say they he gave all things necessary for exercise of this jurisdiction and therefore in pasce oves he gave him an indirect power over temporalls for that is necessary that he may doe his duty Well having gone thus farre we will goe further upon the parity of reason therefore he hath given the Pope the gift of tongues and he hath given him power to give it for how else shall Xavier convert the Indians He hath given him also power to command the Seas and the winds that they should obey him for this also is very necessary in some cases And so pasce oves is accipe donum linguarum and Impera ventis dispone regum diademata laicorum praedia and influentias caeli too and whatsoever the parity of reason will judge equally necessary in order to pasce ovts when a man does speak reason it is but reason he should be heard but though he may have the good fortune or the great abilities to doe it yet he hath not a certainty no regular infallible assistance no inspiration of Arguments and deductions and if he had yet because it must be reason that must judge of reason unlesse other mens understandings were of the same ayre the same constitution and ability they cannot be prescrib'd unto by another mans reason especially because such reasonings as usually are in explication of particular places of Scripture depend upon minute circumstances and particularities in which it is so easy to be deceived and so hard to speak reason regularly and alwayes that it is the greater wonder if we be not deceived 4. Others pretend to expound Scripture by the analogy of Numb 4. Faith and that is the most sure and infallible way as it is thought But upon stricter survey it is but a Chimera a thing in nubibus which varies like the right hand and left hand of a Pillar and at the best is but like the Coast of a Country to a Traveller out of his way It may bring him to his journeyes end though twenty mile about it may keep him from running into the Sea and from mistaking a river for dry land but whether this little path or the other be the right way it tells not So is the analogy of Faith that is if I understand it right the rule of Faith that is the Creed Now were it not a fine device to goe to expound all the Scripture by the Creed there being in it so many thousand places which have no more relation to any Article in the Creed then they have to Tityre tu patula Indeed if a man resolves to keep the analogy of Faith that is to expound Scripture so as not to doe any violence to any fundamentall Article he shall be sure however he erres yet not to destroy Faith he shall not perish in his Exposition And that was the precept given by S. Paul that all Prophesyings should be estimated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6. 12. and to this very purpose S. Austin in his Exposition of Genesis by way of Preface sets down the Articles of Faith with this design and protestation of it that if he
and promises and authority of Generall Councels For if any one man can hope to be guided by Gods Spirit in the search the pious and impartiall and unprejudicate search of truth then much more may a Generall Councell If no private man can hope for it then truth is not necessary to be found nor we are not oblig'd to search for it or else we are sav'd by chance But if private men can by vertue of a promise upon certain conditions be assured of finding out sufficient truth much more shall a Generall Councell So that I consider thus There are many promises pretended to belong to Generall Assemblies in the Church But I know not any ground nor any pretence that they shall be absolutely assisted without any condition on their own parts and whether they will or no Faith is a vertue as well as charity and therefore consists in liberty and choyce and hath nothing in it of necessity There is no Question but that they are obliged to proceed according to some rule for they expect no assistance by way of Enthusiasme if they should I know no warrant for that neither did any Generall Councell ever offer a Decree which they did not think sufficiently prov'd by Scripture Reason or Tradition as appears in the Acts of the Councels now then if they be tyed to conditions it is their duty to observe them but whether it be certaine that they will observe them that they will doe all their duty that they will not sin even in this particular in the neglect of their duty that 's the consideration So that if any man questions the Title and Authority of Generall Councels and whether or no great promises appertain to them I suppose him to be much mistaken but he also that thinks all of them have proceeded according to rule and reason and that none of them were deceived because possibly they might have been truly directed is a stranger to the History of the Church and to the perpetuall instances and experiments of the faults and failings of humanity It is a famous saying of S. Gregory that he had the foure first Councels in esteem and veneration next to the foure Evangelists I suppose it was because he did believe them to have proceeded according to Rule and to have judged righteous judgement but why had not he the same opinion of other Councels too which were celebrated before his death for he lived after the fifth Generall not because they had not the same Authority for that which is warrant for one is warrant for all but because he was not so confident that they did their duty nor proceeded so without interest as the first foure had done and the following Councels did never get that reputation which all the Catholike Church acknowledged due to the first foure And in the next Order were the three following generalls for the Greeks and Latines did never joyntly acknowledge but seven generalls to have been authentick in any sense because they were in no sense agreed that any more then seven had proceeded regularly and done their duty So that now the Question is not whether Generall Councels have a promise that the holy Ghost will assist them For every private man hath that promise that if he does his duty he shall be assisted sufficiently in order to that end to which he needs assistance and therefore much more shall Generall Councels in order to that end for which they convene and to which they need assistance that is in order to the conservation of the Faith for the doctrinall rules of good life and all that concerns the essentiall duty of a Christian but not in deciding Questions to satisfie contentious or curious or presumptuous spirits But now can the Bishops so conven'd be factious can they be abused with prejudice or transported with interests can they resist the holy Ghost can they extinguish the Spirit can they stop their eares and serve themselves upon the holy Spirit and the pretence of his assistances and cease to serve him upon themselves by captivating their understandings to his dictates and their wills to his precepts Is it necessary they should perform any condition is there any one duty for them to perform in these Assemblies a duty which they have power to doe or not doe If so then they may faile of it and not doe their duty And if the assistance of the holy Spirit be conditionall then we have no more assurance that they are assisted then that they doe their duty and doe not sinne Now let us suppose what this duty is Certainly if the Gospel Numb 2. be hid it is hid to them that are lost and all that come to the knowledge of the truth must come to it by such meanes which are spirituall and holy dispositions in order to a holy and spirituall end They must be shod with the preparation of the Gospel of peace that is they must have peaceable and docible dispositions nothing with them that is violent and resolute to encounter those gentle and sweet assistances and the Rule they are to follow is the Rule which the holy Spirit hath consign'd to the Catholike Church that is the holy Scripture either * Vid. Optat. Milev l. 5. adv Parm. Baldvin in eundem S. August in Psa. 21. Expos. 2. intirely or at least for the greater part of the Rule So that now if the Bishops bee factious and prepossest with perswasions depending upon interest it is certain they may judge amisse and if they recede from the Rule it is certain they doe judge amisse And this I say upon their grounds who most advance the authority of Generall Councels For if a Generall Councell may erre if a Pope confirm it not then most certainly if in any thing it recede from Scripture it does also erre because that they are to expect the Popes confirmation they offer to prove from Scripture now if the Popes confirmation be required by authority of Scripture and that therefore the defaillance of it does evacuate the Authority of the Councell then also are the Councels Decrees invalid if they recede from any other part of Scripture So that Scripture is the Rule they are to follow and a man would have thought it had been needlesse to have proved it but that we are fallen into Ages in which no truth is certaine no reason concluding nor is there any thing that can convince some men For Stapleton with extreme boldnesse against the piety of Christendome against the publike sense of the ancient Relect. centrov 4. q. 1. a. 3 Church and the practise of all pious Assemblies of Bishops affirmes the Decrees of a Councell to be binding etiamsi non confirmetur ne probabili testimonio Scripturarum nay though it be quite extra Scripturam but all wise and good men have ever said that sense which S. Hilary expressed in these words Quae extra Evangelium sunt non defendam This was it which the good Emperour
have suspended or cassated the Decree in case the Pope had then disavowed it For besides the condemnation of Pope Honorius for heresy the 13 th and 55 th Canons of that Councell are expressely against the custome of the Church of Rome But this particular is involved in that new Question whether the Pope be above a Councell Now since the Contestation of this Question there was never any free or lawfull Councell * Vid. postea de Concil Sinvessane §. 6. N. 9. that determined for the Pope it is not likely any should and is it likely that any Pope will confirm a Councell that does not For the Councell of Basil is therefore condemn'd by the last Lateran which was an Assembly in the Popes own Palace and the Councell of Constance is of no value in this Question and slighted in a just proportion as that Article is disbelieved But I will not much trouble the Question with a long consideration of this particular the pretence is senselesse and illiterate against reason and experience and already determin'd by S. Austin sufficiently as to this particular Epist. 162. ad Glorium Ecce putemus illos Episcopos qui Romae judicaverunt non bonos judices fuisse Restabat adhuc plenarium Ecclesiae universae Concilium ubi etiam cum ipsis judicibus causa possit agitari ut si male judicasse convicti essent eorum sententiae solverentur For since Popes may be parties may be Simoniacks Schismaticks Hereticks it is against reason that in their own causes they should be judges or that in any causes they should be superior to their judges And as it is against reason so is it against all experience too for the Councell Sinvessanum as it said was conven'd to take Cognisance of Pope Marcellinus and divers Councels were held at Rome to give judgement in the causes of Damasus Sixtus the III Symmachus and Leo III and IV as is to be seen in Platina and the Tomes of the Councels And it is no answer to this and the like allegations to say in matters of fact and humane constitution the Pope may be judg'd by a Councell but in matters of Faith all the world must stand to the Popes determination and authoritative decision For if the Pope can by any colour pretend to any thing it is to a suprem Judicature in matters Ecclesiasticall positive and of fact and if he failes in this pretence he will hardly hold up his head for any thing else for the ancient Bishops deriv'd their Faith from the fountaine and held that in the highest tenure even from Christ their Head but by reason of the Imperiall * Vide Concil Chalced act 15. City it became the principall Seat and he surpriz'd the highest Judicature partly by the concession of others partly by his own accidentall advantages and yet even in these things although he was major singulis yet he was minor universis And this is no more then what was decreed of the eighth Generall Act. ult can 21. Synod which if it be sense is pertinent to this Question for Generall Councels are appointed to take Cognizance of Questions and differences about the Bishop of Rome non tamen audacter in eum ferre sententiam By audactèr as is supposed is meant praecipitanter hastily and unreasonably but if to give sentence against him bee wholy forbidden it is non-sense for to what purpose is an Authority of taking Cognizance if they have no power of giving sentence unlesse it were to deserre it to a superiour Judge which in this case cannot be supposed for either the Pope himselfe is to judge his own cause after their examination of him or the Generall Councell is to judge him So that although the Councell is by that Decree enjoyn'd to proceed modestly and warily yet they may proceed to sentence or else the Decree is ridiculous and impertinent But to cleare all I will instance in matters of Question and opinion For not only some Councels have made their Decrees Numb 5. without or against the Pope but some Councels have had the Popes confirmation and yet have not been the more legitimate or obligatory but are known to be hereticall For the Canons of the sixth Synod although some of them were made against the Popes and the custome of the Church of Rome a Pope a while after did confirm the Councell and yet the Canons are impious and hereticall and so esteem'd by the Church of Rome her selfe I instance in the second Canon which approves of that Synod of Carthage under Cyprian for rebaptization of Hereticks and the 72 Canon that dissolves marriage between persons of differing perswasion in matters of Christian Religion and yet these Canons were approved by Pope Adrian I. who in his Epistle to Tharasius which is in the second action of the seventh Synod calls them Canones divinè legalitèr praedicatos And these Canons were used by Pope Nicholas I. in his Epistle ad Michaclem and by Innocent III. c. à multis extra de aetat ordinandorum So that now that wee may apply this there are seven Generall Councels which by the Church of Rome are condemn'd of errour The * Vid. Socra l. z. c. 5. Sozom. l. 3. c. 5. Councell of Antioch A. D. 345. in which S. Athanasius was condemn'd The Councell of Millaine A. D. 354. of above 300 Bishops The Councell of Ariminum consisting of 600 Bishops The second Councell of Ephesus A. D. 449. in which the Eutychian heresy was confirmed Gregor in Regist li. 3. caus 7. ait Concilium Numidiae errasse Concilium Aquisgrani erravit De ra ptore raptâdist 20. can de libellis in glossâ and the Patriarch Flavianus kild by the faction of Dioscorus The Councell of Constantinople under Leo Isaurus A. D. 730 And another at Constantinople 35 years after And lastly the Councel at Pisa 134 years since Now that these Generall Councels are condemn'd is a sufficient Argument that Councels may erre and it is no answer to say they were not confirm'd by the Pope for the Popes confirmation I have shewn not to be necessary or if it were yet even that also is an Argument that Generall Councels may become invalid either by their own fault or by some extrinsecall supervening accident either of which evacuates their Authority and whether all that is required to the legitimation of a Councell was actually observ'd in any Councell is so hard to determine that no man can be infallibly sure that such a Councell is authentick and sufficient probation 2. And that is the second thing I shall observe There are so many Questions concerning the efficient the forme the Numb 6. matter of Generall Councells and their manner of proceeding and their finall sanction that after a Question is determin'd by a Conciliary Assembly there are perhaps twenty more Questions to be disputed before we can with confidence either believe the Councell upon its meere Authority or obtrude
de bapt Donat. c. 3. Concilia nationalia à plenariis ipsaque plenaria priora à posterioribus emendari Not only the occasion of the Question being a matter not of fact but of Faith as being instanc'd in the Question of rebaptization but also the very fabrick and oeconomy of the words put by all the answers of those men who think themselves pressed with the Authority of S. Austin For as Nationall Councels may correct the Bishops Letters and Generall Councels may correct Nationall so the later Generall may correct the former that is have contrary and better Decrees of manners and better determinations in matters of faith And from hence hath risen a Question whether is to be received the former or the later Councels in case they contradict each other The former are nearer the fountaines Apostolicall the later are of greater consideration The first have more Authority the later more reason The first are more venerable the later more inquisitive and seeing And now what rule shall we have to determine out beliefes whether to Authority or Reason the Reason and the Authority both of them not being the highest in their kinde both of them being repudiable and at most but probable And here it is that this great uncertainty is such as not to determine any body but fit to serve every body and it is sport to see that Bellarmine will by all meanes have the Councell of Carthage preferr'd before the Councell of Laodicea because it is later and L. 2. de Conc. c. 8. § respondeo in primis yet he preferres the second Nicene * Ibid. § de Concilio autem Councell before the Councell of Frankfurt because it is elder S. Austin would have the former Generals to be mended by the later but Isidore in Gratian sayes when Councels doe differ scandum esse antiquioribus the elder must carry it And indeed these probables are Dist. 20. Can. Domino Sancto buskins to serve every foot and they are like magnum parvum they have nothing of their own all that they have is in comparison of others so these topicks have nothing of resolute and dogmaticall truth but in relation to such ends as an interessed person hath a mind to serve upon them 5. There are many Councels corrupted and many pretended and alledged when there were no such things both which Numb 9. make the topick of the Authority of Councels to be little and inconsiderable There is a Councell brought to light in the edition of Councels by Binius viz. Sinvessanum pretended to be kept in the year 303 but it was so private till then that we find no mention of it in any ancient Record Neither Eusebius nor Ruffinus S Hierom nor Socrates Sozomen nor Theodoret nor Eutropius nor Bede knew any thing of it and the eldest allegation of it is by Pope Nicholas I in the ninth Century And he that shall consider that 300 Bishops in the midst of horrid Persecutions for so then they were are pretended to have conven'd will need no greater Argument to suspect the imposture besides he that was the framer of the engine did not lay his ends together handsomely for it is said that the deposition of Marcellinus by the Synod was told to Diocletian when he was in the Persian Warre when as it is known before that time he had return'd to Rome and triumph'd for his Persian Conquest as Eusebius in his Chronicle reports And this is so plain that Binius and Baronius pretend the Text to be corrupted to go to * Pro cum esset in bello Persarum legi volunt cum reversus esset è bello Persarum Euseb. Chronicon vide Binium in notis ad Concil Sinvessanum Tom. 1. Concil Baron Annal Tom. 3. A. D. 303. num 107. mend it by such an emendation as is a plain contradiction to the sense and that so un-clerk-like viz. by putting in two words and leaving out one which whether it may be allowed them by any licence lesse then Poeticall let Criticks judge S. Gregory saith that the Constantinopolitans had corrupted the Synod of I. 5. Ep. 14. ad Narsem Chalcedon and that he suspected the same concerning the Ephesine Councell And in the fifth Synod there was a notorious prevarication for there were false Epistles of Pope Vigilius and Menna the Patriarch of Constantinople inserted and so they passed for authentick till they were discovered in the sixth Generall Synod Actions the 12. and 14 And not only false Decrees and Actions may creep into the Codes of Councels but sometimes the authority of a learned man may abuse the Church with pretended Decrees of which there is no Copy or shadow in the Code it selfe And thus Thomas Aquinas sayes that the Epistle to the Hebrewes was reckoned in the Canon Comment in Hebr. by the Nicene Councell no shadow of which appears in those Copies we now have of it and this pretence and the reputation of the man prevail'd so farre with Melchior Canus the learned Bishop of Canaries that he believ'd it upon this ground Vir sanctus rem adeo gravem non astrueret nisi compertum habuisset and there are many things which have prevail'd upon lesse reason and a more slight Authority And that very Councell of Nice hath not only been pretended by Aquinas but very much abused by others and its Authority and great reputation hath made it more lyable to the fraud and pretences of idle people For whereas the Nicene Fathers made but twenty Canons for so many and no more were received by a Con. Carthag VI. cap. 9. Cecilian of Carthage that was at Nice in the Councell by S. b Con. African Austin and 200 African Bishops with him by S. c Ibid. c. 102. c. 133. Cyrill of Alexandria by d Lib. 1. Eccl. Hist. c. 6. Atticus of Constantinople by Ruffinus e In princ Con. de Synod Princ. Isidore and Theodoret as f Baronius tom 3. A. D. 325. n. 156. Tom. 3. ad A. D. 325. n. 62 63. Baronius witnesses yet there are fourscore lately found out in an Arabian M. S. and published in Latine by Turrian and Alfonsus of Pisa Jesuites surely and like to be masters of the mint And not only the Canons but the very Acts of the Nicene Councell are false and spurious and are so confessed by Baronius though how he and g Panopl l. 2. c. 6. Lindanus will be reconcil'd upon the point I neither know well nor much care Now if one Councell be corrupted we see by the instance of S. Gregory that another may be suspected and so all because he found the Councell of Chalcedon corrupted he suspected also the Ephesine and another might have suspected more for the Nicene was tampered fouly with and so three of the foure Generals were fullied and made suspicious and therefore we could not be secure of any If false Acts be inserted in one Councell who can
fidem etiam dictum unius privati esset dicto Pape aut totius Concilii praeferendum si ille moveretur melioribus Argumentis I end this Discourse with representing the words of Gregory Nazianzen in his Epistle to Procopius Ego si vera scribere Numb 11. oportet ita animo affectus sum ut omnia Episcoporum Concilia Athanas. lib. de Synod Frusta igitur circumcursitantes praetexunt ob fidem se Synodos postulare cum sit Divina Scriptura omnibus potentior fugiam quoniam nullius Concilii finem laetum faustumque vidi nec quod depulsionem malorum potius quam accessionem incrementum habuerit But I will not be so severe and dogmaticall against them For I believe many Councels to have been cald with sufficient Authority to have been managed with singular piety and prudence and to have been finished with admirable successe and truth And where we find such Councels he that will not with all veneration believe their Decrees and receive their sanctions understands not that great duty he owes to them who have the care of our soules whose faith we are bound to follow saith S. Paul that is so long as they follow Christ and certainly many Councels have done so But Heb. 13. 7. this was then when the publike interest of Christendome was better conserv'd in determining a true Article then in finding a discreet temper or a wise expedient to satisfie disagreeing persons As the Fathers at Trent did and the Lutherans and Calvinists did at Sendomir in Polonia and the Sublapsarians and Supralapsarians did at Dort It was in Ages when the summe of Religion did not consist in maintaining the Grandezza of the Papacy where there was no order of men with a fourth Vow upon them to advance S. Peters Chaire when there was no man nor any company of men that esteem'd themselves infallible and therefore they searched for truth as if they meant to find it and would believe it if they could see it prov'd not resolv'd to prove it because they had upon chance or interest believ'd it then they had rather have spoken a truth then upheld their reputation but only in order to truth This was done sometimes and when it was done God's Spirit never fail'd them but gave them such assistances as were sufficient to that good end for which they were Assembled and did implore his aid And therefore it is that the foure generall Councels so called by way of eminency have gained so great a reputation above all others not because they had a better promise or more speciall assistances but because they proceeded better according to the Rule with lesse faction without ambition and temporall ends And yet those very Assemblies of Bishops had no Authority by their Decrees to make a Divine Faith or to constitute Numb 12. new objects of necessary Credence they made nothing true that was not so before and therefore they are to be apprehended in the nature of excellent Guides and whose Decrees are most certainly to determine all those who have no Argument to the contrary of greater force and efficacy then the Authority or reasons of the Councell And there is a duty owing to every Parish Priest and to every Dioecesan Bishop these are appointed over us and to answer for our soules and are therefore morally to guide us as reasonable Creatures are to be guided that is by reason and discourse For in things of judgement and understanding they are but in forme next above Beasts that are to be ruled by the imperiousnesse and absolutenesse of Authority unlesse the Authority be Divine that is infallible Now then in a juster height but still in its true proportion Assemblies of Bishops are to guide us with a higher Authority because in reason it is supposed they will doe it better with more Argument and certainty and with Decrees which have the advantage by being the results of many discourses of very wise and good men But that the Authority of generall Councels was never esteem'd absolute infallible and unlimited appears in this that before they were obliging it was necessary that each particular Church respectively should accept them Concurrente universali totius Ecclesiae consensu c. Vid. S. August 1. l. c. 18. de bapt contr Donat. in declaratione veritatum quae credendae sunt c. That 's the way of making the Deerees of Councels become authentik and be turn'd into a Law as Gerson observes and till they did their Decrees were but a dead letter and therefore it is that these later Popes have so labour'd that the Councell of Trent should be received in France and Carolus Molineus a great Lawyer and of the Roman Communion disputed * So did the third Estate of France in the Convention of the three Estates under Lewis the 13th earnestly contend against it against the reception and this is a known condition in the Canon Law but it proves plainly that the Decrees of Councels have their Authority from the voluntary submission of the particular Churches not from the prime sanction and constitution of the Councell And there is great reason it should for as the representative body of the Church derives all power from the diffusive body which is represented so it resolves into it and though it may have all the legall power yet it hath not all the naturall for more able men may be unsent then sent and they who are sent may be wrought upon by stratagem which cannot happen to the whole diffusive Church it is therefore most fit that since the legall power that is the externall was passed over to the body representative yet the efficacy of it and the internall should so still remaine in the diffusive as to have power to consider whether their representatives did their duty yea or no and so to proceed accordingly For unlesse it be in matters of justice in which the interest of a third person is concern'd no man will or can be supposed to passe away all power from himselfe of doing himselfe right in matters personall proper and of so high concernment It is most unnaturall and unreasonable But besides that they are excellent instruments of peace the best humane Judicatories in the world rare Sermons for the determining a point in Controversy and the greatest probability from humane Authority besides these advantages I say I know nothing greater that generall Councels can pretend to with reason and Argument sufficient to satisfie any wise man And as there was never any Councell so generall but it might have been more generall for in respect of the whole Church even Nice it selfe was but a small Assembly so there is no Decree so well constituted but it may be prov'd by an Argument higher then the Authority of the Councell And therefore generall Councels and Nationall and Provinciall and Dioecesan in their severall degrees are excellent Guides for the Prophets and directions and instructions for their Prophesyings but
might not faile for it was necessary that no bitternesse or stopping should be in one of the first springs least the current be either spoil'd or obstructed that therefore the faith of Pope Alexander VI or Gregory or Clement 1500 years after should be be preserved by vertue of that prayer which the forme of words the time the occasion the manner of the addresse the effect it selfe and all the circumstances of the action and person did determine to be personall And when it was more then personall S. Peter did not represent his Successors at Rome but 22 ae q. 2. a. 6. ar 6. ad 3 m. the whole Catholike Church sayes Aquinas and the Divines of the University of Paris Volunt enim pro solâ Ecclesiâ esse L. 4. de Roman Pont. c. 3. § 1. oratum sayes Bellarmine of them and the glosse upon the Canon Law plainly denies the effect of this prayer at all to appertain to the Pope Quaere de quâ Ecclesia intelligas quod hoc dicitur quod Caus. 21. cap. à recta q. 1. non possit errare si de ipso Papâ qui Ecclesia dicitur sed certum est quod Papa errare potest Respondeo ipsa Congregatio fidelium hic dicitur Ecclesia talis Ecclesia non potest non esse 29. dist Ana. statius 60. dist si Papa nam ipse Dominus orat pro Ecclesiâ voluntate labiorum suorum non fraudabitur But there is a little danger in this Argument when we well consider it but it is likely to redound on the head of them whose turns it should serve For it may be remembred that for all this prayer of Christ for S. Peter the good man sell fouly and denyed his Master shamefully And shall Christs prayer be of greater efficacy for his Successors for whom it was made but indirectly and by consequence then for himselfe for whom it was directly and in the first intention And if not then for all this Argument the Popes may deny Christ as well as their cheife and Decessor Peter But it would not be forgotten how the Roman Doctors will by no meanes allow that S. Peter was then the chiefe Bishop or Pope when he denyed his Master But then much lesse was he chosen chiefe Bishop when the prayer was made for him because the prayer was made before his fall that is before that time in which it is confessed he was not as yet made Pope And how then the whole Succession of the Papacy should be intitled to it passes the length of my hand to span But then also if it be supposed and allowed that these words shall intaile infallibility upon the Chaire of Rome why shall not also all the Apostolicall Sees bee infallible as well as Rome why shall not Constaentinople or Byzantium where S. Andrew sate why shall not Ephesus where S. John sate or Jerusalem where S. James sate for Christ prayed for them all ut Pater sanctificaret eos sua veritate Joh. 17. 2. For tibi dabo claves was it personall or not If it were then the Bishops of Rome have nothing to doe with it Numb 4. If it were not then by what Argument will it be made evident that S. Peter in the promise represented only his Successors and not the whole Colledge of Apostles and the whole Hierarchy For if S. Peter was chiefe of the Apostles and Head of the Church he might faire enough be the representative of the whole Colledge and receive it in their right as well as his own which also is certain that it was so for the same promise of binding and loosing which certainly was all that the keyes were given for was made afterward to all the Apostles Mat. 18. and the power of remitting and retaining which in reason and according to the stile of the Church is the same thing in other words was actually given to all the Apostles and unlesse that was the performing the first and second promise we find it not recorded in Scripture how or when or whether yet or no the promise be performed That promise I say which did not pertaine to Peter principally and by origination and to the rest by Communication society and adherence but that promise which was made to Peter first but not for himselfe but for all the Colledge and for all their Successors and then made the second time to them all without representation but in diffusion and perform'd to all alike in presence except S. Thomas And if he went to S. Peter to derive it from him I know not I find no record for that but that Christ convey'd the promise to him by the same Commission the Church yet never doubted nor had she any reason But this matter is too notorious I say no more to it but repeat the words and Argument of S. Austin Si hoc Petro tantum dictum est non facit hoc Ecclesia If the Keyes were only given and so promised to S. Peter that Tra. 50. in Ioann the Church hath not the Keyes then the Church can neither bind nor loose remit nor retaine which God forbid if any man should endevour to answer this Argument I leave him and S. Austin to contest it 3. For pasce oves there is little in that Allegation besides the boldnesse of the Objectors for were not all the Apostles Numb 5. bound to feed Christ's sheep had they not all the Commission from Christ and Christ's Spirit immediately S. Paul had certainly did not S. Peter himselfe say to all the Bishops of Pontus Galatia Cappadocia Asia and Bithinia that they should feed the flock of God and the great Bishop and Shepheard should give them an immarcescible Crown plainly implying that from whence they derived their Authority from him they were sure of a reward In pursuance of which S. Cyprian laid his Argument upon this basis Nam cum statutum sit omnibus L. 1. Epist. 3. nobis c. singulis pastoribus portio gregis c. Did not S. Paul call to the Bishops of Ephesus to feed the flock of God of which the holy Ghost hath made them Bishops or Over-seers and that this very Commission was spoken to Peter not in a personall but a publike capacity and in him spoke to all the Apostles we see attested by S. Austin and S. Ambrose and generally by all Antiquity De agone Christi c 30. and it so concern'd even every Priest that Damasus was willing enough to have S. Hierom explicate many questions for him And Liberius writes an Epistle to Athanasius with much modesty requiring his advice in a Question of Faith Epist. ad Athanas apud Athanas. tom 1. pag 42. Paris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I also may be perswaded without all doubting of those things which you shall be pleased to command me Now Liberius needed not to have troubled himselfe to have writ into the East to Athanasius for if he had but seated himselfe
where clearly the High Priest was supreme in many senses yet in no sense infallible will it inferre more to us then it did amongst the Apostles amongst whom if for orders sake S. Peter was the first yet he had no compulsory power over the Apostles there was no such thing spoke of nor any such thing put in practise And that the other Apostles were by a personall priviledge as infallible as himselfe is no reason to hinder the exercise of jurisdiction or any compulsory power over them for though in Faith they were infallible yet in manners and matter of fact as likely to erre as S. Peter himselfe was and certainly there might have something hapned in the whole Colledge that might have been a Record of his Authority by transmitting an example of the exercise of some Judiciall power over some one of them If he had but withstood any of them to their faces as S. Paul did him it had been more then yet is said in his behalfe Will the Ministeriall Headship inferre any more then when the Church in a Community or a publike capacity should doe any Act of Ministery Ecelesiasticall he shall be first in Order Suppose this to be a dignity to preside in Councels which yet was not alwayes granted him Suppose it to be a power of taking cognisance of the Major Causes of Bishops when Councels cannot be called Suppose it a double voyce or the last decisive or the negative in the causes exteriour Suppose it to be what you will of dignity or externall regiment which when all Churches were united in Communion and neither the interest of States nor the engagement of opinions had made disunion might better have been acted then now it can yet this will fall infinitely short of a power to determine Controversies infallibly and to prescribe to all mens faith and consciences A Ministeriall Headship or the prime Minister cannot in any capacity become the foundation of the Church to any such purpose And therefore men are causlessely amused with such premises and are afraid of such Conclusions which will never follow from the admission of any sense of these words that can with any probability be pretended 8. I consider that these Arguments from Scripture are too weak to support such an Authority which pretends to give Numb 10. Oracles and to answer infallibly in Questions of Faith because there is greater reason to believe the Popes of Rome have erred and greater certainty of demonstration then these places can be that they are infallible as will appear by the instances and perpetuall experiment of their being deceived of which there is no Question but of the sense of these places there is And indeed if I had as clear Scripture for their infallibility as I have against their halfe Communion against their Service in an unknown tongue worshipping of Images and divers other Articles I would make no scruple of believing but limit and conform my understanding to all their Dictates and believe it reasonable all Prophecying should be restrain'd But till then I have leave to discourse and to use my reason And to my reason it seemes not likely that neither Christ nor any of his Apostles S. Peter himselfe not S. Paul writing to the Church of Rome should speak the least word or tittle of the infallibility of their Bishops for it was certainly as convenient to tell us of a remedy as to foretell that certainly there must needs be heresies and need of a remedy And it had been a certain determination of the Question if when so rare an opportunity was ministred in the Question about Circumcision that they should have sent to Peter who for his infallibility in ordinary and his power of Headship would not only with reason enough as being infallibly assisted but also for his Authority have best determin'd the Question if at least the first Christians had known so profitable and so excellent a secret and although we have but little Record that the first Councell at Jerusalem did much observe the solennities of Law and the forms of Conciliary proceedings and the Ceremonials yet so much of it as is recorded is against them S. James and not S. Peter gave the finall sentence and although S. Peter determin'd the Question pro libertate yet S. James made the Decree and the Assumentum too and gave sentence they should abstaine from some things there mentioned which by way of temper he judg'd most expedient And so it passed And S. Peter shewed no sign of a Superiour Authority nothing of S. Chrysost. hom 3. in act Apost Superiour jurisdiction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that if this Question be to be determin'd by Scripture it Numb 11. must either be ended by plaine places or by obscure plaine places there are none and these that are with greatest fancy pretended are expounded by Antiquity to contrary purposes But if obscure places be all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by what meanes shall we infallibly find the sense of them The Popes interpretation though in all other cases it might be pretended in this cannot for it is the thing in Question and therefore cannot determine for it selfe either therefore we have also another infallible guide besides the Pope and so we have two Foundations and two Heads for this as well as the other upon the same reason or else which is indeed the truth there is no infallible way to be infallibly assured that the Pope is infallible Now it being against the common condition of men above the pretences of all other Governours Ecclesiasticall against the Analogy of Scripture and the deportment of the other Apostles against the Oeconomy of the Church and S. Peters own entertainment the presumption lies against him and these places are to be left to their prime intentions and not put upon the rack to force them to confesse what they never thought But now for Antiquity if that be deposed in this Question there are so many circumstances to be considered to reconcile Numb 12. their words and their actions that the processe is more troublesome then the Argument can be concluding or the matter considerable But I shall a little consider it so farre at least as to shew either Antiquity said no such thing as is pretended or if they did it is but little considerable because they did not believe themselves their practise was the greatest evidence in the world against the pretence of their words But I am much cased of a long disquisition in this particular for I love not to prove a Question by Arguments whose Authority is in it selfe as fallible and by circumstances made as uncertain as the Question by the saying of Aeneas Sylvius that before the Nicene Councell every men liv'd to himselfe and small respect was had to the Church of Rome which practise could not well consist with the Doctrine of their Bishops infallibility and by consequence supreme judgement and last resolution in matters of
condemned second marriages nor that S. John Damascen said Christ only prayed in appearance not really and in truth I will let them all rest in peace and their memories in honour for if I should enquire into the particular probations of this Article I must doe to them as I should be forced to doe now if any man should say that the Writings of the School-men were excellent Argument and Authority to determine mens perswasions I must consider their writings and observe their defaillances their contradictions the weaknesse of their Arguments the mis-allegations of Scripture their inconsequent deductions their false opinions and all the weaknesses of humanity and the failings of their persons which no good man is willing to doe unlesse he be compel'd to it by a pretence that they are infallible or that they are followed by men even into errors or impiety And therefore since there is enough in the former instances to cure any such misperswasion and prejudice I will not instance in the innumerable particularities that might perswade us to keep our Liberty intire or to use it discreetly For it is not to be denyed but that great advantages are to be made by their writings probabile est quod omnibus quod pluribus quod sapientibus videtur If one wise man sayes a thing it is an Argument to me to believe it in its degree of probation that is proportionable to such an assent as the Authority of a wise man can produce and when there is nothing against it that is greater and so in proportion higher and higher as more wise men such as the old Doctors were doe affirm it But that which I complain of is that we look upon wise men that lived long agoe with so much veneration and mistake that we reverence them not for having been wise men but that they lived long since But when the Question is concerning Authorty there must bee something to build it on a Divine Commandment humane Sanction excellency of spirit and greatnesse of understanding on which things all humane Authority is regularly built But now if we had lived in their times for so we must look upon them now as they did who without prejudice beheld them I suppose we should then have beheld them as we in England look on those Prelates who are of great reputation for learning and sanctity here only is the difference when persons are living their authority is depressed by their personall defaillances and the contrary interests of their contemporaries which disband when they are dead and leave their credit intire upon the reputation of those excellent books and monuments of learning and piety which are left behind But beyond this why the Bishop of Hippo shall have greater Authority then the Bishop of the Canaries caeteris paribus I understand not For did they that liv'd to instance in S. Austine's time believe all that he wrote If they did they were much too blame or else himselfe was too blame for retracting much of it a little before his death And if while he lived his affirmative was no more Authority then derives from the credit of one very wise man against whom also very wise men were opposed I know not why his Authority should prevaile further now For there is nothing added to the strength of his reason since that time but only that he hath been in great esteem with posterity And if that be all why the opinion of the following Ages shall be of more force then the opinion of the first Ages against whom S. Austin in many things clearly did oppose himselfe I see no reason or whether the first Ages were against him or no yet that he is approved by the following Ages is no better Argument for it makes his Authority not to be innate but derived from the opinion of others and so to be precaria and to depend upon others who if they should change their opinions and such examples there have been many then there were nothing left to urge our consent to him which when it was at the best was only this because he had the good Fortune to be believed by them that came after he must be so still and because it was no Argument for the old Doctors before him this will not be very good in his behalfe The same I say of any company of them I say not so of all of them it is to no purpose to say it for there is no Question this day in contestation in the explication of which all the old Writers did consent In the assignation of the Canon of Scripture they never did consent for six hundred yeares together and then by that time the Bishops had agreed indiffently well and but indifferently upon that they fell out in twenty more and except it be in the Apostels Creed and Articles of such nature there is nothing which may with any colour be called a consent much lesse Tradition Universall 4. But I will rather chuse to shew the uncertainty of this Numb 4. Topick by such an Argument which was not in the Fathers power to help such as makes no invasion upon their great reputation which I desire should be preserved as sacred as it ought For other things let who please read Mr Daillè du vray usage des Peres But I shall only consider that the Writings of the Fathers have been so corrupted by the intermixture of Hereticks so many false books put forth in their names so many of their Writings lost which would more clearly have explicated their sense and at last an open profession made and a trade of making the Fathers speak not what themselves thought but what other men pleased that it is a great instance of God's providence and care of his Church that we have so much good preserved in the Writings which we receive from the Fathers and that all truth is not as clear gone as is the certainty of their great Authority and reputation The publishing books with the inscription of great names began in S. Paul's time for some had troubled the Church of Numb 5. Thessalonica with a false Epistle in S. Paul's name against the inconvenience of which he arms them in 2 Thess. 2. 1. And this increased daily in the Church The Arrians wrot an Epistle to Constantine under the name of Athanasius and the Eutychians Apolog. Athanas ad Constant wrot against Cyrill of Alexandria under the name of Theodoret and of the Age in which the seventh Synod was kept Erasmus reports Libris falso celebrium virorum titulo commendatis Vid. Baron A. D. 553. scatere omnia It was then a publike businesse and a trick not more base then publick But it was more ancient then so and it is memorable in the books attributed to S. Basil containing thirty Chapters de Spiritu Sancto whereof fifteen were plainly added by another hand under the covert of S. Basil as appears in the difference of the stile in the impertinent
from a higher fountaine For it is one of the maine excellencies in Christianity that it advances the State and well being of Monarchies and Bodies Politique Now then the Fathers of Religion the Reverend Bishops whose peculiar office it is to promote the interests of Christianity are by the nature and essentiall requisites of their office bound to promote the Honour and Dignity of Kings whom Christianity would have so much honour'd as to establish the just subordination of people to their Prince upon better principles then ever no lesse then their precise duty to God and the hopes of a blissefull immortality Here then is utile honestum and necessarium to tye Bishops in duty to Kings and a threefold Cord is not easily broken In pursuance of these obligations Episcopacy payes three returnes of tribute to Monarchy 1. The first is the Duty of their people For they being by God himselfe set over soules judges of the most secret recesses of our Consciences and the venerable Priests under them have more power to keep men in their duteous subordination to the Prince then there is in any secular power by how much more forcible the impressions of the Conscience are then all the externall violence in the world And this power they have fairely put into act for there was never any Protestant Bishop yet in Rebellion unlesse he turn'd recreant to his Order and it is the honour of the Church of England that all her Children and obedient people are full of indignation against Rebells be they of any interest or party whatsoever For here for it wethanke God and good Princes Episcopacy hath been preserv'd in faire priviledges and honour and God hath blest and honour'd Episcopacy with the conjunction of a loyall people As if because in the law of Nature the Kingdome and Priesthood were joyned in one person it were naturall and consonant to the first justice that Kings should defend the rights of the Church and the Church advance the honour of Kings And when I consider that the first Bishop that was exauctorated was a Prince too Prince and Bishop of Geneva me thinks it was an ill Omen that the cause of the Prince and the Bishop should be in Conjunction ever after 2. A second returne that Episcopacy makes to Royalty is that which is the Duty of all Christians the paying tributes and impositions And though all the Kings Leige people doe it yet the issues of their duty and liberality are mightily disproportionate if we consider their unequall Number and Revenues And if Clergy-subsidies be estimated according to the smallnesse of their revenue and paucity of persons it will not be half so short of the number and weight of Crownes from Lay Dispensation as it does farre exceed in the proportion of the Donative 3. But the assistance that the Kings of England had in their Counsells and affaires of greatest difficulty from the great ability of Bishops and other the Ministers of the Church I desire to represent in the words of K. Alvred to Walfsigeus the Bishop in an Epistle where he deplores the misery of his owne age by comparing it with the former times when the Bishops were learn'd and exercis'd in publike Counsels Faelicia tum tempora fuerunt inter omnes Angliae populos Reges Deo scriptae ejus voluntati obsecundârunt in suâ pace bellicis expeditionibus atque regimine domestico domi se semper tutati fuerint atque etiamforis nobilitatem suam dilataverint The reason was as he insinuates before Sapientes extiterunt in Anglicâ gente de spirituali gradu c. The Bishops were able by their great learning and wisdome to give assistance to the Kings affaires And they have prosper'd in it for the most glorious issues of Divine Benison upon this Kingdome were conveyed to us by Bishops hands I meane the Union of the houses of York Lancaster by the Counsells of a Iohn Speeds Hist. l. 9. c. 19. n. 23. p. 716. Bishop Morton and of England Scotland by the treaty of b Ibid. c. 20. n. 64. p. 747. Bishop Fox to which if we adde two other in Materia religionis I meane the conversion of the Kingdom from Paganisme by S t Augustine Archbishop of Canterbury and the reformation begun and promoted by Bishops I think we cannot call to mind foure blessings equall to these in any age or Kingdome in all which God was pleased by the mediation of Bishops as he useth to doe to blesse the people And this may not only be expected in reason but in good Divinity for amongst the gifts of the spirit which God hath given to his Church are reckon'd Doctors Teachers and * 1. Cor. ca 12. v. 28. helps in government To which may be added this advantage that the services of Church-men are rewardable upon the Churches stock no need to disimprove the Royall Banks to pay thanks to Bishops But Sir I grow troublesome Let this discourse have what ends it can the use J make of it is but to pretend reason for my Boldnesse and to entitle You to my Book for I am confident you will owne any thing that is but a friends friend to a cause of Loyalty I have nothing else to plead for your acceptance but the confidence of your Goodnesse and that I am a person capeable of your pardon and of a faire interpretation of my addresse to you by being SIR Your most affectionate Servant J. TAYLOR Syllabus Paragraphorum § 1. Christ did institute a government in his Church p. 7 2. This government was first committed to the Apostles by Christ p. 12 3. With a power of joyning others and appointing Successours in the Apostolate p. 13 4. This succession into the ordinary office of Apostolate is made by Bishops p. 15. For the Apostle and the Bishop are all one in name and person 5. And office p. 20. 6. Which Christ himselfe hath made distinct from Presbyters p. 22 7. Giving to Apostles a power to doe some offices perpetually necessary which to others he gave not p. 23 As of Ordination 8. And Confirmation p. 28 9. And superiority of Iurisdiction p. 35 10. So that Bishops are successors in the office of Apostleship according to the generall tenent of antiquitie p. 49 11 And particularly of S. Peter p. 54 12 And the institution of Episcopacy as well as of the Apostolate expressed to be Divine by primitive authority p. 62 13 In pursuance of the Divine institution the Apostles did ordain Bishops in severall Churches p. 68 As S t Iames at Ierusalem S. Simeon to he his successor 14 S. Timothy at Ephesus p 75 15 S. Titus at Creet p. 85 16 S. Mark at Alexandria p. 93 17 S. Linus and S. Clement at Rome p. 96 18 S. Polycarp at Smyrna and divers others p. 97 19 So that Episcopacy is at least an Apostolicall Ordinance of the same authority with many other points generally believed p. 100 20 And was an
office of power and great authority p. 102 21 Not lessened by the assistance and Councell of Presbyters p. 104 22 And all this hath been the faith and practice of Christendome p. 125 23 Who first distinguished names used before in common p. 128 24 Appropriating the word Episcopus or Bishop to the supream Church Officer p. 139 25 Calling the Bishop and him onely the Pastor of the Church p. 145 26 And Doctor p. 149 27 And Pontifex And Sacerdos p. 150 28 And these were a distinct order from the rest p. 156 29 To which the Presbyterate was but a degree p. 160 30 There being a peculiar manner of Ordination to a Bishoprick p. 161 31 To which Presbyters never did assist by imposing hands p. 164 32 Bishops had a power distinct and superiour to that of Presbyters p. 175 33 Power of Confirmation p. 198 34 Power of Iurisdiction p. 209 Which they expressed in attributes of authority and great power 35 Vniversall obedience given to Bishops by Clergy and Laity p. 214 36 Bishops were appointed Iudges of the Clergy and spirituall causes of the Laity p. 220 37 Presbyters forbidden to officiate without Episcopall license p. 251 38 Church-goods reserved to Episcopal dispensatiō 264 39 Presbyters forbidden to leave their own Dioces or to travell without leave of the Bishop p. 266 40 The Bishop had power to prefer which of his Clerks he pleased p. 267 41 Bishops onely did vote in Councels and neither Presbyters nor People p. 282 42 The Bishop had a propriety in the persons of his Clerks p. 292 43 The Bishops Iurisdiction was over many Congregations or Parishes p. 295 44 Their Iurisdiction was ayded by Presbyters but not impayred p. 311 45 The government of the Church by Bishops was believed necessary p. 323 46 They are Schismaticks that separate from their Bishop p. 327 47 And Hereticks p. 329 48 Bishops were alwaies in the Church men of great honour p. 335 49 And trusted with affaires of Secular interest p. 351 50 And therefore were inforced to delegate their power and put others in substitution p. 371 51 But they were ever Clergy-men for there never was any lay-Elders in any Church-office heard of in the Church p. 375 ERRATA PAg. 21. line 8. insert except S. John Pag. 141. l. 15. Presbyters read Bishops Pag. 243. line 14. after Episcopacy insert c. l. 15. after Bishops insert Clerk Pag. 354. l. 11. read were Farmers OF THE Sacred Order and Offices of EPISCOPACY BY DIVINE INSTITUTION APOSTOLICALL TRADITION Catholick practise c. IN all those accursed machinations which the device and artifice of Hell hath invented for the supplanting of the Church Inimicus homo that old superseminator of heresies and crude mischiefes hath indeavoured to be curiously compendious and with Tarquin's device put are summ a papaverum And therefore in the three ages of Martyrs it was a rul'd case in that Burgundian forge Qui prior erat dignitate prior trahebatur ad Martyrium The Priests but to be sure the Bishops must pay for all Tolleimpios Polycarpus requiratur Away with these pedling persecutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lay the axe at the root of the tree Insomuch that in Rome from S. Peter and S. Paul to S. Sylvester thirty three Bishops of Rome in immediate succession suffered an Honourable and glorious Martyrdome unlesse * Maximini jussu Martyrio coronatur Saith Platina but that is wholly uncertaine Meltiades be perhaps excepted whom Eusebius and Optatus report to have lived till the time of the third Consulship of Constantine and Licinius Conteret caput ejus was the glorious promise Christ should break the Divell's head and though the Divell 's active part of the Duell was farre lesse yet he would venture at that too even to strike at the heads of the Church capita vicaria for the head of all was past his striking now And this I say he offered to doe by Martyrdome but that insteed of breaking crown'd them His next onset was by Iulian and occidere Presbyterium that was his Province To shut up publick Schooles to force Christians to ignorance to impoverish and disgrace the Clergy to make them vile and dishonourable these were his arts and he did the Divell more service in this finenesse of undermining then all the open battery of the ten great Rammes of persecution But this would not take For that which is without cannot defile a man So it is in the Church too Cedunt in bonum all violences ab extrà But therefore besides these he attempted by heresies to rent the Churches bowels all in pieces but the good Bishops gathered up the scattered pieces reunited them at Nice at Constantinople at Ephesus at Chalcedon at Carthage at Rome and in every famous place of Christendome and by God's goodnesse and the Bishops industry Catholick religion was conserved in Vnity and integrity Well! however it is Antichrist must come at last and the great Apostacy foretold must be and this not without means proportionable to the production of so great declensions of Christianity When ye heare of warres and rumors of warres be not afraid said our B. Saviour the end is not yet It is not warre that will doe this great work of destruction for then it might have been done long ' ere now What then will doe it We shall know when we see it In the meane time when we shall find a new device of which indeed the platforme was laid in Aërius and the Acephali brought to a good possibility of compleating a thing that whosoever shall heare his ears shall tingle an abhomination of desolation standing where it ought not in sacris in holy persons and places and offices it is too probable that this is the praeparatory for the Antichrist and grand Apostacy For if Antichrist shall exalt himselfe above all that is called God and in Scripture none but Kings and Priests are such Dii vocati Dii facti I think we have great reason to be suspitious that he that devests both of their power and they are if the King be Christian in very neer conjunction does the work of Antichrist for him especially if the men whom it most concernes will but call to mind that the discipline or Government which Christ hath instituted is that Kingdome by which he governes all Christendome so themselves have taught us so that in case it be proved that Episcopacy is that government then they to use their own expressions throw Christ out of his Kingdome and then either they leave the Church without a head or else put Antichrist in substitution We all wish that our feares in this and all things else may be vaine that what we feare may not come upon us but yet that the abolition of Episcopacy is the fore-runner and praeparatory to the great Apostacy I have these reasons to shew at least the probability First Because here is a concurse of 1. times for now after that
which I have specifyed and they are all I could ever meete with are of peculiar answer For as for Ignatius in his Epistle to the Church of Trallis * Jdem ferè habet in Epist. ad Magnes Smyrnens he calls the Presbytery or company of Priests the Colledge or combination of Apostles But here S. Ignatius as he lifts up the Presbyters to a comparison with Apostles so he also raises the Bishop to the similitude and resemblance with God Episcopus typum Dei Patris omnium gerit Presbyteri verò sunt 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 Lib. 4. c. 43. eis qui in Ecclesiâ sunt Presbyteris abaudire oportet his qui successionem habent ab Apostolis qui cum Episcopatus successione charisma veritatis certum secundùm placitum Patris acceperunt And a little after Cap. 44. 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 Epist. 13. 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 § 12. And the institution of Episcopacy as well as of the Apostolate expressed to be Divine by primitive authority Epist. 27. direct testimony of the Fathers for a Divine institution In this S. Cyprian is most plentifull Dominus noster ** Episcopi honorem Ecclesiae suae rationem disponens in Evangelio dicit Petro c Inde per temporum successionum vices Episcoporum ordinatio Ecclesiae ratio decurrit ut Ecclesia super Episcopos constituatur omnis actus Ecclesiae per eosdem Praepositos gubernetur Cùm hoc itaque Divinâ lege 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 Epist. 65. ad Rogatian 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 audere contrà Deum possumus qui Episcopos facit possunt contranos 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 Epist. 76. 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 Sotion the Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Magnes 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 Quaest. Vet. N. Testam qu. 97. 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 Euseb. lib. 4. c. 22. 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 ist is ordinationibus vel in caeteris quas per reliquas urbes videram it a 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 Lib. 4. c. 43. 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 In 1. Corinth 12. 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 De dignit Sacerd cap. 2. Honorigitur Fratres sublimit as 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 Pasce oves 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 Homil. 4. Graec. 5. lat in 1. Tim. 1. cap. In 1. Tit. 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 Acts 20. 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 †Hom. 32. in Iohan. Origen in the Councell of Carthage recorded by S. Cyprian in the collection of the * Can. 6. Orientall Canons by Martinus Bracarensis in the Councells of a C. 25. Aquisgrane and b Octauum Can. 7. Toledo and many more The summe is that which was taught by c Epist. 2. 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 saeculi aperturam tenebrarum The conclusion of all I subjoyne in the words of Venerable Bede before quoted sunt ergo jure Divino Episcopi Lib. 3. in Lucam c. 15. à Presbyter is 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 Lib. 3. cap. 5. veritatis existentes extra omne mendacium sunt non enim communicat mendacium veritati sicut non communicant tenebraeluci sed praesentia alterius § 13. In pursuance of the Divine institution the Apostles did ordaine Bishops in severall Churches 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 As S. Iames at Hierusalem 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
ad PRINCIPATUM SACERDOTII pertinent Presbyteris verò quae ad Sacerdotium And in b Lib. 3. Ep. 1. S. Cyprian Presbyteri cum Episcopis Sacerdotali honore conjuncti But although in such distinction and subordination in concretion a Presbyter is sometimes called Sacerdos yet in Antiquity Sacerdotium Ecclesiae does evermore signify Episcopacy and Sacerdos Ecclesiae the Bishop Theotecnus SACERDOTIUM Ecclesiae tenens in Episcopatu saith c Lib. 7. c. 28. Eusebius and summus Sacerdos the Bishop alwaies Dandi baptismum jus habet summus SACERDOS qui est Episcopus saith d Lib. de baptism Tertullian and indeed Sacerdos alone is very seldome used in any respect but for the Bishop unlesse when there is some distinctive terme and of higher report given to the Bishop at the same time Ecclesia est plebs SACERDOTI adunata Grex pastori suo adhaerens saith S. e Epist. 69. Cyprian And that we may know by Sacerdos he means the Bishop his next words are Vnde scire debes Episcopum in Ecclesiâ esse Ecclesiam in Episcopo And in the same Epistle qui ad Cyprianum Episcopum in carcere literas direxerunt SACERDOTEM Dei agnoscentes contestantes * f Euseb. lib. 3. c. 21. Eusebius reckoning some of the chief Bishops assembled in the Councell of Antioch In quibus erant Helenus Sardensis Ecclesiae Episcopus Nicomas ab Iconio Hierosolymorum PRAECIPUUS SACERDOS Hymenaeus vicinae huic urbis Caesareae Theotecnus and in the same place the Bishops of Pontus are called Ponti provinciae SACERDOTES Abilius apud Alexandriam tredecem annis SACERDOTIO ministrato diem obiit for so long he was Bishop cui succedit Cerdon tertius in SACERDOTIUM Et Papias similiter apud Hierapolim SACERDOTIUM gerens for he was Bishop of Hierapolis saith g Lib. 3. c. 35. Eusebius and the h Epist. Comprovinc ad S. Leonem Bishops of the Province of Arles speaking of their first Bishop Trophimus ordained Bishop by S. Peter say quod prima inter Gallias Arelatensis civit as missum à Beatissimo Petro Apostolo sanctum Trophimum habere meruit SACERDOTEM *** The Bishop also was ever design'd when ANTISTES Ecclesiae was the word Melito Lib. 4. c. 26. quoque Sardensis Ecclesiae ANTISTES saith Eusebius out of Irenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the name in Greeke and used for the Bishop by Iustin Martyr and is of the same authority and use with PRAELATUS and praepositus Ecclesiae ANTISTES autem SACERDOS dictus ab eo quod antestat Primus est enim in ordine Ecclesiae suprase nullum habet saith S. Isidore Lib 7. Etymol c. 12. *** But in those things which are of no Question I need not insist One title more I must specify to prevent misprision upon a mistake of theirs of a place in S. Ambrose The Bishop is sometimes called PRIMUS PRESBYTER Nam Timotheum Episcopum Comment in 4. Ephes. à secreatum Presbyterum vocat quia PRIMI PRESBYTERI Episcopi appellabantur ut recedente eo sequens ei succederet Elections were made of Bishops out of the Colledge of Presbyters Presbyteri unum ex se electum Episcopum nominabant saith S. Hierome but at first this election was made not according to merit but according to seniority and therefore Bishops were called PRIMI PRESBYTERI that 's S. Ambrose his sense But S. Austin gives Quast Vet. et N. Testam Qu. 101. another PRIMI PRESBYTERI that is chiefe above the Presbyters Quid est Episcopus nisi PRIMUS PRESBYTER h. e. summus Sacerdos saith he And S. Ambrose himselfe gives a better exposition of his words then is intimated in that clause before Episcopi Presbyteri una ordinatio est Vterque enim Sacerdos est sed Episcopus PRIMUS est ut omnis Episcopus In 1. Tim. 3. Presbyter sit non omnis Presbyter Episcopus Hic enim Episcopus est qui inter Presbyteros PRIMUS est The bishop is PRIMUS PRESBYTER that is PRIMUS SACERDOS h. e. PRINCEPS EST SACERDOTUM so he expounds it not Princeps or Primus INTER In 4. Ephes. PRESBYTEROS himselfe remaining a meere Presbyter but PRINCEPS PRESBYTERORUM for PRIMUS PRESBYTER could not be Episcopus in another sense he is the chiefe not the senior of the Presbyters Nay Princeps Presbyterorum is used in a sense lower then Episcopus for Theodoret speaking of S. Iohn Chrysostome saith that having been the first Presbyter at Antioch yet refused to be made Bishop for a long time Iohannes enim qui diutissimi Princeps fuit Presbyterorum Antiochiae ac saepe electus praesul perpetuus vitator dignitatis illius de hoc admirabili solo pullulavit *** The Church also in her first language when she spake of Praepositus Ecclesiae meant the Bishop of the Diocesse Of this there are innumerable examples but most plentifully in S. Cyprian in his 3 4 7 11 13 15 23 27 Epistles and in Tertullian his book ad Martyres and infinite places more Of which this advantage is to be made that the Primitive Church did generally understand those places of Scripture which speak of Prelates or Praepositi to be meant of Bishops Obedite praepositis Heb. 13. saith S. Paul Obey your Prelates or them that are set over you Praepositi autem Pastores sunt saith S. Austin Prelates are they that are Pastors But S. Cyprian summes up many of them together and insinuates the severall relations expressed in the severall compellations of Bishops For writing against Florentius Epist. 69. Pupianus ac nisi saith he apud te purgati fuerimus .... eccejam sex annis nec fraternitas habuerit Episcopum nec plebs praepositum nec grex Pastorem nec Ecclesia gubernatorem nec Christus antistatem nec Deus Sacerdotes and all this he means of himselfe who had then been sixe years Bishop of Carthage a Prelate of the people a governour to the Church a Pastor to the flock a Priest of the most high God a Minister of Christ. The summe is this When we find in antiquity any thing asserted of any order of the hierarchy under the names of Episcopus or Princeps Sacerdotum or Presbyterorum primus or Pastor or Doctor or Pontifex or Major or Primus Sacerdos or Sacerdotium Ecclesiae habens or Antistes Ecclesiae or Ecclesiae sacerdos unlesse there be a specification and limiting of it to a parochiall and inferior Minister it must be understood of Bishops in its present acceptation For these words are all by way of eminency and most of them by absolute appropriation and singularity the appellations and distinctive names of Bishops BUT 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Philosopher § 28. And these were a distinct order from the rest and this their distinction of Names did amongst the Fathers of the Primitive Church denote a distinction of calling and office supereminent to the rest For
chiefe of the Church doe it and none else And George Pachymeres the Paraphrast of S. Dionysius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In cap. 5. de Eccles. hierarch It is required that a Bishop should consigne faithfull people baptiz'd For this was the Ancient practise I shall not need to instance in too many particulars for that the Ministry of confirmation was by Catholick custome appropriate to Bishops in all ages of the Primitive Church is to be seen by the concurrent testimony of Councells Fathers particularly of S. Clemens Alexandrinus in * Lib. 3. hist. cap. 17. Eusebius a De Baptismo Tertullian S. b Epist. 1. cap. 3. ad Decent Innocentius the first c Epist. 4. Damasus d Epist. 88. S. Leo in e Epist. ad Episc German Iohn the third in S. f Lib. 3. ep 9. Gregory Amphilochius in the life of S. Basil telling the story of Bishop Maximinus confirming Basilius and Eubulus the g Apud Gratian de consecrat dist 5. can ut jejuni Councell of Orleans and of h Ibid. Can. ut Episcopi Melda and lastly of i Concil Hispal can 7. Sevill which affirmes Non licere Presbyteris .... per impositionem manûs fidelibus baptizandis paracletum spiritum tradere It is not lawfull for Presbyters to give confirmation for it is properly an act of Episcopall power .... Chrismate spiritus S. superinfunditur Vtraque verò ista manu ore Antistitis impetramus These are enough for authority and dogmaticall resolution from antiquity For truth is the first that ever did communicate the power of confirming to Presbyters was Photius the first author of that unhappy and long lasting schisme between the Latine and Greek Churches and it was upon this occasion too For when the vide Anastabiblioth praefat in Can. 8. Synodi Bulgarians were first converted the Greekes sent Presbyters to baptize and to confirme them But the Latins sent againe to have them re-confirmed both because as they pretended the Greekes had no jurisdiction in Bulgaria nor the Presbyters a capacity of order to give confirmation The matters of fact and acts Episcopall of confirmation are innumerable but most famous are those confirmations made by S. Rembert Bishop of vide Optatum lib. 2. S. Bernard in vitâ S Malachiae Surium tom 1. in Febr. Brema and of S. Malchus attested by S. Bernard because they were ratified by miracle saith 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 dial adv Lucifer 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 remore 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 Bishop 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 Caus. 11. q. 3. can Quod praedecessor into Germany from the See of Rome ut Orthodoxos Episcopos Presbyteros vel quoscunque 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
let it rest upon * Apologiae pro Ignatio Vedelius a man who is no waies to be suspected as a party for Episcopacy or rather upon the credit of a Lib. 3. hist. c. 30. Eusebius b De Script Eccles. S. Hierome and c Apud Eusebquem Latine reddidit Ruffinus who reckon the first seven out of which I have taken these excerpta for naturall and genuine And now I will make this use of it Those men that call for reduction of Episcopacy to the Primitive state should doe well to stand close to their principles and count that the best Episcopacy which is first and then consider but what S. Ignatius hath told us for direction in this affaire and see what is gotten in the bargaine For my part since they that call for such a reduction hope to gaine by it and then would most certainly have abidden by it I think it not reasonable to abate any thing of Ignatius his height but expect such subordination and conformity to the Bishop as he then knew to be a law of Christianity But let this be remembred all along in the specification of the parts of their Iurisdiction But as yet I am in the generall demonstration of obedience The Councell of Laodicea having specified some Can. 56. particular instances of subordination and dependance to the Bishop summes them up thus * Idem videre est apud Damasum Epist. de Chorepiscopis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So likewise the Presbyters let them doe nothing without the precept and counsell of the Bishop so is the translation of Isidore ad verbum This Councell is ancient enough for it was before the first Nicene So also was that of Arles commanding the same thing exactly * Vt Presbyteri sine conscientiâ Episcoporum Can. 19. nihil faciant Sed nec Presbyteris civitatis sine Episcopi praecepto amplius aliquid imperare vel sine authoritate literarum ejus in Vnaquaque parochiâ aliquid agere saies the thirteenth Canon of the Ancyran Councell according to the Latine of Isidore The same thing is in the first Councell of Toledo the very Can. 20. same words for which I cited the first Councell of Arles viz. That Presbyters doe nothing without the knowledge or permission of the Bishop * Esto SUBIECTUS Epist. ad Nepotian PONTIFICI Tuo quasi animae parentemsuscipe It is the counsell of S. Hierome Be subject to thy Bishop and receive him as the Father of thy soule I shall not need to derive hither any more particular instances of the duty and obedience owing from the Laity to the Bishop For this account will certainly be admitted by all considering men God hath intrusted the soules of the Laity to the care of the Ecclesiasticall orders they therefore are to submit to the government of the Clergy in matters Spirituall with which they are intrusted For either there is no Government at all or the Laity must governe the Church or else the Clergy must To say there is no Government is to leave the Church in worse condition then a tyranny To say that the Laity should governe the Church when all Ecclesiasticall Ministeries are committed to the Clergy is to say Scripture means not what it saies for it is to say that the Clergy must be Praepositi and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and praelati and yet the prelation and presidency and rule is in them who are not ever by Gods spirit called Presidents or Prelates and that it is not in them who 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 and assistance but ever in subordination to the Bishop the Laity must obey de integro For that is to keep them in that state in which God hath placed them But for the maine S. Clement in his Epistle to 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 Lib. 5. cap. 28. of his jurisdiction * But now descend we to a specification of the power and jurisdiction * of Bishops § 36. Appointing them to be Iudges of the Clergy and spirituall causes of the Laity 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 33. 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 Can. 5. 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 ob culpas suas EPISCOPORUM SUORUM OFFENSAS meritò contraxerunt dignè etiam à caeteris excommunicati habeantur quousque in communi vel IPSI EPISCOPO 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 Can. 59. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 4. 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 Bishop have sequestred them from the holy Communion they must not be suffered to communicate elsewhere But the AUDIENTIA EPISCOPALIS The Bishops Audience-Court is of larger power in the Councell of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 9. If any Clergy man have any cause against a Clergy man let him by no meanes leave his owne Bishop and runne to SECULAR COURTS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But first let the cause be examined before their owne BISHOP or by the BISHOPS LEAVE before such persons as the contesting parties shall desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever does otherwise let him suffer vnder the censures of the Church Here is not only a subordination of the Clergy in matters criminall but also the civill causes of the Clergy must be submitted to the Bishop under paine of the Canon * I end this with the at estation of the Councell of Sardis exactly of the same Spirit the same injunction and almost the same words with the former Canons Hosius the President said If any Deacon or Priest or Can. 13. 14. of the inferiour Clergy being excommunicated shall goe to another Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing him to be excommunicated by his owne BISHOP that other Bishop must by no meanes receive him into his communion Thus farre we have matter of publike right and authority declaring the Bishop to be the Ordinary Iudge of the causes and persons of Clergy men and have power of inflicting censures both upon the Clergy and the Laity And if there be any weight in the concurrent testimony of the Apostolicall Canons of the Generall Councells of Nice and of Chalcedon of the Councells of Antioch of Sardis of Carthage then it is evident that the Bishop is the Ordinary Iudge in all matters of Spirituall cognisance and hath power of censures and therefore a Superiority of jurisdiction This thing only by the way in all these Canons there is no mention made of any Presbyters assistant with the Bishop in his Courts For though I doubt not but the Presbyters were in some Churches and in sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Ignatius calls them counsellors and assessors with the Bishop yet the power and the right of inflicting censures is only expressed to be in the Bishop and no concurrent jurisdiction mention'd in the Presbytery but of this hereafter more particularly * Now we may see these Canons attested by practice and dogmaticall resolution S. Cyprian is the man whom I would choose in all the world to depose in this cause because he if any man hath given all dues to the Colledge of Presbyters and yet if he reserves the Superiority of jurisdiction to the Bishop and that absolutely and independently of conjunction with the Presbytery we are all well enough and without suspition * Diù patientiam meam tenui Fratres Charissimi saith he writing Epist. 10. to the Presbyters and Deacons of his Church He was angry with them for admitting the lapsi without his consent and though he was
ejus Catholicus ordinetur * The same also was the case of Marcellus Bishop of Ancyra in Galatia whom for heresy the Bishops at Constantinople depos'd Eusebius giving sentence and chose Basilius in his Tripart hist. lib. 3. cap. 9. Roome * But their Grand-father was serv'd no better Alexander Bishop of Alexandria serv'd him neither better nor worse So Theodoret. Alexander Tripart hist. lib. 1. c. 12. autem Apostolicorum dogmatum praedicator priùs quidem revocare eum admonitionibus consilijs nâ—tebatur Cùm verò eum superbire vidisset apertè impietatis facinora praedicare ex ordine Sacerdotali removit The Bishop first admonish'd the heretick but when to his false doctrine he added pertinacy he deprived him of the execution of his Priestly function This crime indeed deserv'd it highly It was for a lesse matter that Triferius the Bishop excommunicated Exuperantius a Presbyter viz. for a personall misdemeanour and yet this censure was ratified by the Councell of Taurinum and his restitution was Can. 4. Ann. Dom. 397. left arbitrio Episcopi to the good will and pleasure of the Bishop who had censur'd him Statuit quoque de Exuperantio Presbytero sancta Synodus qui ad injuriam sancti Episcopi sui Triferii gravia multa congesserat frequentibus eum contumeliis provocaverat .... propter quam causam ab eo fuerat Dominicâ communione privatus ut in ejus sit arbitrio restitutio ipsius in cujus potestate ejus fuit abjectio His restitution was therefore left in his power because originally his censure was * The like was in the case of Palladius a Laick in the same Councell qui à Triferio Sacerdote fuerat mulctatus who was punished by Triferius the Bishop hoc ei humanitate Concilii reservato ut ipse Triferius in potestate habeat quando voluerit eirelaxare Here is the Bishop censuring Palladius the Laick and excommunicating Exuperantius the Priest and this having been done by his own sole authority was ratified by the Councell and the absolution reserv'd to the Bishop too which indeed was an act of favour for they having complain'd to the Councell by the Councell might have been absolved but they were pleased to reserve to the Bishop his owne power These are particular instances and made publike by acts conciliary intervening But it was the Generall Canon and Law of H Church Thus we have it expressed in the Councell of Agatho Cap. 2. Contumaces verò Clerici prout dignitatis ordo permiserit ab Episcopis corrigantur Refractary Clerks must be punished by their Bishops according as the order of their dignity allowes I end this particular with some Canons commanding Clerks to submit to the judgement and censures of their Bishop under a Canonicall penalty and so goe on ad alia In the second Councell of Carthage Alypius Episcopus Ca. 8. dixit nec illud praetermittendum est ut si quis fortè Presbyter ab Episcopo suo correptus aut excommunicatus rumore vel superbiâ inflatus putaverit separatim Deosacrificia offerenda vel aliud erigendum altare contra Ecclesiasticam fidem disciplinamque crediderit non exeat impunitus And the same is repeated in the Greeke Code of the African Canons If any Presbyter being excommunicated or Can. 10. otherwise punished by his Bishop shall not desist but contest with his Bishop let him by no means goe unpunished * The like is in the Councell of Chalcedon Act. 4. can 83. the words are the same that I before cited out of the Canons of the Councell of Antioch and of the Apostles But Carosus the Archimandrite spake home in that action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Post epist. Archimandritarum ad Concilium pro Dioscori rehabilitatione The faith of the 318 Fathers of the Councell of Nice into which I was baptized I know Other faith I know not They are Bishops They have power to excommunicate and condemne and they have power to doe what they please other faith then this I know none * This is to purpose and it was in one of the foure great Councells of Christendome which all ages since have received with all veneration and devout estimate Another of them was that of Ephesus conven'd Concil Ephes. c. 5. against Nestorius and this ratifies those acts of condemnation which the Bishops had passed upon delinquent Clerks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They who are for their unworthy practices condemned by the Synod or by their OWN BISHOPS although Nestorius did endeavour to restore them yet their condemnation should still remaine vigorous and confirm'd Vpon which Canon Balsamon makes this observation which indeed of it selfe is cleare enough in the Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence you have learn'd that Metropolitans and Bishops can judge their Clergy and suspend them and sometimes depose them Nay they are bound to it Pastoralis tamen necessitas habet ne per plures serpant dira contagia separare ab ovibus sanis morbidam It is necessary that the BISHOP should separate the scabbed sheep from the sound least their infection scatter so S. Austin * Can. 55. And therefore Cap. 15. de corrept gratiâ the fourth Councell of * Can. 55. Carthage commands ut Episcopus accusatores Fratrum excommunicet That the Bishop excommunicate the accuser of their Brethren viz. such as bring Clergy-causes and Catholick doctrine to be punished in secular tribunalls For Excommunication is called by the Fathers Mucro Episcopalis the Bishops sword to cut offenders off from the Catholike communion I adde no more but that excellent saying of S. Austin which doth freely attest both the preceptive ubi suprà cap. 3. and vindictive power of the Bishop over his whole Diocesse Ergo praecipiant tantummodò nobis quid facere debeamus qui nobis praesunt faciamus orent pro nobis non autem nos corripiant arguant si non fecerimus Imò omnia fiant quoniam Doctores Ecclesiarum Apostoli omnia faciebant praecipiebant quae fierent corripiebant si non fierent c. And againe Corripiantur itaque à praepositis suis subditi correptionibus de charitate venientibus pro culparum Cap. 15 ibid. diversitate diversis vel minoribus vel amplioribus quia ipsa quae damnatio nominatur quam facit Episcopale judicium quâ poenâ in Ecclesiâ nulla major est potest si Deus voluerit in correptionem saluberrimam cedere atque proficere Here the Bishops have a power acknowledged in them to command their Diocesse and to punish the disobedient and of excommunication by way of proper Ministery damnatio quam facit Episcopale judicium a condemnation of the Bishops infliction Thus it is evident by the constant practice of Primitive Christendome by the Canons of three Generall Counsells and divers other Provinciall which are made Catholick by adoption and inserting them into the Code of the Catholick Church that
the Bishop was Iudge of his Clergy and of the Lay-people of his Diocesse that he had power to inflict censures upon them in case of delinquency that his censures were firme and valid and as yet we find no Presbyters joyning either in commission or fact in power or exercise but excommunication and censures to be appropriated to Bishops and to be only dispatch't by them either in full Councell if it was a Bishops cause or in his own Consistory if it was the cause of a Priest or the inferior Clergy or a Laick unlesse in cases of appeale and then it was in pleno Concilio Episcoporum in a Synod of Bishops And all this was confirmed by secular authority as appears in the Imperiall Constitutions Novel constit 123. c. 11. For the making up this Paragraph complete I must insert two considerations First concerning universality of causes within the Bishops cognisance And secondly of Persons The Ancient Canons asserting the Bishops power in Cognitione causarum speake in most large and comprehensive termes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have power to doe what they list Their power is as large as their will So the Councell of Chalcedon before cited It was no larger though then S. Pauls expression for to this end also did I write that I might know the proofe of you whether ye be obedient 2. Corinth 2. 9. IN ALL THINGS A large extent of power when the Apostles expected an Universall obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so the stile of the Church runne in descention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Ignatius ye must doe NOTHING without your BISHOP 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contradict him in NOTHING Vbi suprà The expression is frequent in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to comprehend all things in his judgement or cognisance so the Councell of Antioch Ca. 9. * But these Universall expressions must be understood secundùm Materiam subjectam so S. Ignatius expresses himselfe Ye must without your Bishop doe nothing nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of things pertaining to the Church So also the Councell of Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things of the Church are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 committed to the Bishop to whom all the people is intrusted They are Ecclesiasticall persons it is an Ecclesiasticall power they are indowed with it is for a spirituall end viz. the regiment of the Church and the good of soules and therefore only those things which are in this order are of Episcopall cognisance And what things are those 1. Then it is certaine that since Christ hath professed his Kingdome is not of this world that government which he hath constituted de novo does no way in the world make any intrenchment upon the Royalty Host is Herodes impie Christum venire quid times Non eripit mortalia Qui regna dat Coelestia So the Church us'd to sing Whatsoever therefore the secular tribunall did take cognisance of before it was Christian the same it takes notice of after it is Christ'ned And these are all actions civill all publike violations of justice all breach of Municipall lawes These the Church hath nothing to doe with unlesse by the favour of Princes and common-wealths it be indulged to them in honorem Dei S. Matris Ecclesiae but then when it is once indulged that act which does annull such pious vowes is just contrary to that religion which first gave them and then unlesse there was sinne in the donative the ablation of it is contra honorem Dei S. Matris Ecclesiae But this it may be is impertinent 2. The Bishops ALL comes in after this And he is judge of all those causes which Christianity hath brought in upon a new stock by it's new distinctive Principles I say by it's new Principles for there where it extends justice and pursues the lawes of nature there the secular tribunall is also extended if it be Christian The Bishop gets nothing of that But those things which Christianity as it prescinds from the interest of the republike hath introduc'd all them and all the causes emergent from them the Bishop is judge of Such are causes of faith Ministration of Sacraments and Sacramentals subordination of inferiour Clergy to their Superiour censures irregularities Orders hierarchicall rites and ceremonies liturgyes and publike formes of prayer as is famous in the Ancient story of Ignatius teaching his Church the first use of Antiphona's and Doxologyes tripart hist. lib. 10. cap. 9. and thence was deriv'd to all Churches of Christendome and all such things as are in immediate dependance of these as dispensation of Church Vessels and Ornaments and Goods receiving and disposing the Patrimony of the Church and whatsoever is of the same consideration according to the 41 Canon of the Apostles Praecipimus ut in potestate suâ Episcopus Ecclesiae res habeat Let the Bishop have the disposing the goods of the Church adding this reason Si enim animae hominum pretiosae illi sint creditae multò magis eum oportet curam pecuniarum gerere He that is intrusted with our pretious soules may much more be intrusted with the offertoryes of faithfull people 3. There are somethings of a mixt nature and something of the secular interest and something of the Ecclesiasticall concurre to their constitution and these are of double cognisance the secular power and the Ecclesiasticall doe both in their severall capacities take knowledge of them Such are the delinquencyes of Clergy-men who are both Clergy and subjects too Clerus Domini and Regis subditi and for their delinquencyes which are in materiâ justitiae the secular tribunall punishes as being a violation of that right which the State must defend but because done by a person who is a member of the sacred hierarchy and hath also an obligation of speciall duty to his Bishop therefore the Bishop also may punish him And when the commonwealth hath inflected a penalty the Bishop also may impose a censure for every sinne of a Clergy-man is two But of this nature also are the convening of Synods the power whereof is in the King and in the Bishop severally insomuch as both the Church and the commonwealth in their severall respects have peculiar interest The commonwealth for preservation of peace and charity in which religion hath the deepest interest and the Church for the maintenance of faith And therefore both Prince and Bishop have indicted Synods in severall ages upon the exigence of severall occasions and have severall powers for the engagement of Clericall obedience and attendance upon such solemnities 4. Because Christianity is after the common-wealth and is a capacity superadded to it therefore those things which are of mixt cognisance are chiefly in the King The Supremacy here is his and so it is in all things of this nature which are called Ecclesiasticall because they are in materiâ Ecclesiae ad finem religionis but they are of a different nature and use from things
have thoughts ambitious incroaching of usurpation and advantages of purpose to devest their Brethren of an authority intrusted them by Christ and then too when all the advantage of their honour did only set them upon a hill to feele a stronger blast of persecution and was not as since it hath been attested with secular assistance and faire arguments of honour but was only in a meere spirituall estimate and ten thousand reall disadvantages This will not be suppos'd either of wise or holy men But however Valeat quantum valere potest The question is now of matter of fact and if the Church of Martyrs and the Church of Saints and Doctors and Confessors now regnant in heaven be faire precedents for practices of Christianity we build upon a rock though we had digg'd no deeper then this foundation of Catholick practise Upon the hopes of these advantages I proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. Apost 32 If any Presbyter disrespecting his own Bishop shall make conventions apart or erect an altar viz. without the Bishops license let him be deposed clearely intimating that potestas faciendi concionem the power of making of Church-meetings and assemblies for preaching or other offices is derived from the Bishop and therefore the Canon adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is a lover of Rule he is a Tyrant that is an usurper of that power government which belongs to the Bishop The same thing is also decreed in the Councell of Antioch and in the Councell of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ca. 5. Act. 4. All the most Reverend Bishops cryed out this is a righteous law this is the Canon of the holy Fathers This viz. The Canon Apostolicall now cited * Tertullian is something De baptism more particular and instances in Baptisme Dandi baptismum jus habet summus Sacerdos qui est Episcopus Dehinc Presbyteri Diaconi non tamen sine Episcopi authoritate propter honorem Ecclesiae quo salvo salva pax est alioquin etiam Laicis jus est The place is of great consideration and carries in it its own objection and its answer The Bishop hath the right of giving baptisme Then after him Presbyters and Deacons but not without the authority of the Bishop So farre the testimony is clear and this is for the honour of the Church * But does not this intimate it was only by positive constitution and neither by Divine nor Apostolicall ordinance No indeed It does not For it might be so ordained by Christ or his Apostles propter honorem Ecclesiae and no harme done For it is honourable for the Church that her Ministrations should be most ordinate and so they are when they descend from the superior to the subordinate But the next words doe of themselves make answer Otherwise lay-men have right to baptize That is without the consent of the Bishop Lay-men can doe it as much as Presbyters and Deacons For indeed baptisme conferred by Lay-men is valid and not to bee repeated but yet they ought not to administer it so neither ought Presbyters without the Bishops license so saies Tertullian let him answer it Only the difference is this Lay-men cannot jure ordinario receive a leave or commission to make it lawfull in them to baptize any Presbyters and Deacons may for their order is a capacity or possibility ** But besides the Sacrament of Baptisme Tertullian affirmes De coronâ milit c. 3. vide S. Chrysost. hom 11. in 1. Tim. S. Hieron dial adv Lucifer the same of the venerable Eucharist Eucharistiae Sacramentum non de aliorum manu quà m Praesidentium sumimus The former place will expound this if there be any scruple in Praesidentium for clearly the Christians receive the Sacrament of the Eucharist from none but Bishops I suppose he means without Episcopall license whatsoever his meaning is these are his words The Councell of Gangra forbidding conventicles Can. 6. expresses it with this intimation of Episcopall authority If any man shall make assemblies privately out of the Church so despising the Church or shall doe any Church-offices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the presence of a Priest by THE DECREE OF A BISHOP let him be anathema The Priest is not to be assistant at any meeting for private offices without the Bishops license If they will celebrate Synaxes privately it must be by a Priest and he must be there by leave of the Bishop then the assembly is lawfull * And this thing was so knowne that the Fathers of the second Councell of Carthage call it ignorance or hypocrisy in Priests to doe their offices without a Ca. 9. license from the Bishop Numidius Episcopus Massilytanus dixit In quibusdam locis sunt Presbyteri qui aut ignorantes simplicitèr aut dissimulantes audactèr praesente inconsulto Episcopo complurimis in domicilijs agunt agenda quod disciplinae incongruum cognoscit esse Sanctitas vestra In some places there are Priests that in private houses doe offices houseling of people is the office meant communicating them at home without the consent or leave of the Bishop being either simply ignorant or boldly dissembling Implying that they could not else but know their duties to be to procure Episcopall license for their ministrations Ab Vniversis Episcopis dictum est Quisquis Presbyter inconsulto Episcopo agenda in quolibet loco voluërit celebrare ipse honroi suo contrarius existit All the Bishops said if any Priest without leave of his Bishop shall celebrate 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 8. part 2. Act. 14. 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 Presbyter is in baptisterium introire nec praesente Antistite infantem Epist. 86. tingere aut fignare nec poenitentem sine praeceptione Episcopi sui reconciliare nec
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 clection 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 Epist. ad Antioch 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 13. 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 Epist. 61. 62. as how himselfe was made Priest by Paulinus and Paulinus by Epiphanius of Cyprus Gaudeat Episcopus judicio suo cùm tales Christo elegerit Sacerdotes Hieron ad Nepotian 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 lib. 1. offic cap. 44. 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 Tripart hist. lib. 5. cap. 32. habentes vitam ad Presbyteratûs tamen ordinem Diacontûs 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 lib. 1. Epist. 5. 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 Epist. 68. 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 * Iust thus Bishops are and ever were ordayn'd non nisi sub populi assistentis conscientiâ in the sight of the people standing by but to what end Vt plebe praesente detegantur malorum crimina vel bonorum merita praedicentur All this while the election is not in the people nothing but the publike testimony and examination for so it followes sit ordinatio justa legitima quae omnium suffragio judicio fuerit examinata ** But S. Cyprian hath two more proof's whence we may
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 Theodor. lib. 4. c. 5. Bishops only that they should be carefull in their choyce So that although the people were present quibus pro fide 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 Socrat. lib. 5. c. 21. 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 In Ephes. 4. 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 Vnius cujusque 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 lib. 3. hist. cap. 11. 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 oftimes 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 Tripart hist. lib. 10. c. 14. 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 vide dist 63. per tot Gratian. 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 therefore I suppose these men will desist from their pretence of Divine right of popular election if the Church will recede from her divine
right of Episcopacy But for all their plundering and confounding their bold pretences have made this discourse necessary IF we adde to all these foregoing particulars the § 41. Bishops onely did Vote in Councells and neither Presbyters nor People power of making lawes to be in Bishops nothing else can be required to the making up of a spirituall Principality Now as I have shewne that the Bishop of every Diocesse did give lawes to his owne Church for particulars so it is evident that the lawes of Provinces and of the Catholike Church were made by conventions of Bishops without the intervening or concurrence of Presbyters or any else for sentence and decision The instances of this are just so many as there are Councells S. Athanasius reprehending Constantius the Arian for interposing in the Conciliary determinations of faith si judicium Episcoporum est saith Epist. ad Solitar he quid cum eo commune habet Imperator It is a judgment to be pass'd BY BISHOPS meaning the determination of the article and not proper for the Emperour And when Hosius of Corduba reprov'd him for sitting President in a Councell Quis enim videns eum IN DECERNENDO PRINCIPEM SE FACERE EPISCOPORUM non meritò dicat illum eam ipsam abhominationem desolationis He that sits President makes himselfe chiefe of the Bishops c. intimating Bishops only to preside in Councells and to make decision And therefore conventus Episcoporum and Concilium Episcoporum are the words for Generall and Provinciall Councells Bis in anno Episcoporum Concilia celebrentur said the 38 th Canon of the Apostles and Congregatio Episcopalis the Councell of Sardis is call'd by Theodoret. And when lib. 2. cap. 7. the Question was started in the time of Pope Victor about the celebration of Easter ob quam causam saith Eusebius conventus Episcoporum Concilia lib. 5. cap. 23. per singulas quasque provincias convocantur Where by the way it is to be observeable that at first even provinciall Synods were onely held by Bishops and Presbyters had no interest in the decision however we have of late sate so neere Bishops in Provinciall assemblies that we have sate upon the Bishops skirts But my Lords the Bishops have a concerning interest in this To them I leave it And because the foure generall Councells are the Precedents and chiefe of all the rest I shall only instance in them for this particular 1. The title of the Nicene Councell runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Canons of the 318 Fathers met in Nice These Fathers were all that gave suffrage to the Canons for if there had been more the title could not have appropriated the Sanction to 318. And that there were no more S. Ambrose gives testimony in that he makes it to be a mysticall number proëm in lib. de fide Nam Abraham trecentos decem octo duxit ad bellum .... De Concilijs id potissimùm sequor quod trecenti decem octo Sacerdotes .... velut trophaeum extulerunt ut mihi videatur hoc esse Divinum quod eodem numero in Concilijs fidei habemus oraculum quo in historiâ pietatis exemplum Well! 318 was the Number of the Iudges the Nicene Fathers and they were all Bishops for so is the title of the subscriptions Subscripserunt trecenti decem octo EPISCOPI qui in eodem Concilio convenerunt 13. whereof were Chorepiscopi but not one Presbyter save onely that Vitus and Vincentius subscribed as legates of the Bishop of Rome but not by their owne authority 2. The great Councell of Constantinople was celebrated by 150 Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's the title of the Canons The Canons of 150 holy Fathers who met in C. P. and that these were all Bishops appeares by the title of S. Gregory Nazianzen's oration in the beginning of the Councell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The oration of S. Gregory Nazianzen in the presence of 150 Bishops And of this Councell it was that Socrates speaking Imperator saith he nullâ morâ interpositâ Concilium EPISCOPORUM lib. 5. cap. 8. convocat Here indeed some few Bishops appear'd by Proxy as Montanus Bishop of Claudiopolis by Paulus a Presbyter and Atarbius Bishop of Pontus by Cylus a Reader and about some fowre or five more * This onely amongst the subscriptions I find Tyrannus Auxanon Helladius and Elpidius calling themselves Presbyters But their modesty hinders not the truth of the former testimonies They were Bishops saith the title of the Councell and the Oration and the Canons and Socrates And least there be scruple concerning Auxanon Presbyter Apameae because before Iohannes Apameensis subscribed which seemes to intimate that one of them was the Bishop and the other but a Presbyter indeed without a subterfuge of modesty the titles distinguishes them For Iohn was Bishop in the Province of Caele Syria and Auxanon of Apamea in Pisidia 3. The third was the Councell of Ephesus Episcoporum plurium quà m ducentorum as is often said in the acts of the Councell of above 200 Bishops But no Presbyters for Cùm Episcopi supra ducentos extiterint qui Nestorium deposuerunt horum subscriptionibus contenti fuimus We were content with the subscription of the 200 and odde Bishops saith the Councell and Theodosius junior in his Epistle Epist Synod ad Clerum C. Ptanum part 2. act 3. part 1. c. 32. Vide §. 36. de simil ferè quaestione in fine to the Synod Illicitum est saith he eum qui non sit in ordine sanctissimorum Episcoporum Ecclesiasticis immisceri tractatibus It is unlawfull for any but them who are in the order of the most holy Bishops to be in terest in Ecclesiasticall assemblies 4. The last of the foure great conventions of Christendome was sexcentorum triginta Episcoporum of 630 Bishops at Chalcedon in Bithynia But in all these assemblies no meere Presbyters gave suffrage except by legation from his Bishop and delegation of authority And therefore when in this Councell some Laicks and some Monks and some Clergy-men not Bishops would interest themselves Pulcheria the Empresse sent letters to Consularius to repell them by force si praeter nostram evocationem aut permissionem suorum Episcoporum ibidem commorantur who come without command of the Empresse or the Bishops permission Where it is observeable that the Bishops might bring Clerks with them to assist to dispute and to be present in all the action And thus they often did suffer Abbots or Archimandrites to be there and to subscribe too but that was praeter regulam and by indulgence only and condescension For when Martinus the Abbot was requested to subscribe he answered Nec Action 1. Concil Chalced. suum esse sed Episcoporum tantùm subscribere it belong'd only to Bishops to subscribe to Councells For this reason the Fathers themselves often call'd out in the Councell Mitte for as superfluos Concilium Episcoporum
and AUTHORITY He was to be obey'd in ALL THINGS and contradicted in NOTHING The Bishops judgement was to sway and nothing must seeme Ad Trallian Ad Magnes pleasing to the Presbyters that was crosse to the Bishops sentence this and a great deale more which I have formerly made use of is in Ignatius And now let their assistance and Counsell extend as farre as it will the Bishops authority is invulnerable But I have already enough discussed this instance of S. Hierome's § thither I referre the Reader 2. But S. Cyprian must doe this businesse for us if any man for of all the Bishops he did acts of the greatest condescension and seeming declination of Episcopall authority But let us see the worst Ad id verò quod scripserunt mihi compresbyteri nostri Epist. 6. .... solus rescribere nihil potui quando à primordio Episcopatûs mei statuerim nihil sine consilio vestro sine consensu plebis meae privatâ sententiâ gerere And againe quamvis mihi videantur debere Epist. 19. pacem accipere tamen ad consultum vestrum eos dimisi ne videar aliquid temerè praesumere And a third time Quae res cùm omnium nostrum consilium Epist. 18. sententiam spectet praejudicare ego soli mihi rem communem vindicare non audeo These are the greatest steps of Episcopall humility that I find in materiâ juridicâ The summe whereof is this that S. Cyprian did consult his Presbyters and Clergy in matters of consequence and resolved to doe nothing without their advice But then consider also it was statui apud me I have resolved with my selfe to doe nothing without your Counsell It was no necessity ab extrà no duty no Sanction of holy Church that bound him to such a modesty it was his owne voluntary act 2. It was as well Diaconorum as Presbyterorum consilium that he would have in conjunction as appeares by the titles of the sixth and eighteenth Epistles Cyprianus Presbyter is ac DIACONIS fratribus salutem So that here the Presbyters can no more challenge a power of regiment in common then the Deacons by any Divine law or Catholike practice 3. S. Cyprian also would actually have the consent of the people too and that will as well disturbe the Ius Divinum of an independant Presbytery as of an independant Episcopacy But indeed neither of them both need to be much troubled for all this was voluntary in S. Cyprian like Moses qui cùm in potestate suâ habuit vt solus possit praeesse populo seniores elegit to use S. Hierome's expression who when it was in his power alone to rule the people yet chose seaventy Elders for in 1. ad Titum assistants For as for S. Cyprian this very Epistle cleares it that no part of his Episcopall authority was impayred For he shewes what himselfe alone could doe Fretus igitur dilectione vestrâ religione quam satis novi his literis hortor mando c. I intreat and COMMAND you .... vice meâ fungamini circa gerenda ea quae administratio religiosa deposcit Be my substitutes in the administration of Church affayres He intreates them pro dilectione because they lov'd him he COMMANDS THEM PRO RELIGIONE by their religion for it was a peice of their religion to obey him and in him was the governement of his Church else how could he have put the Presbyters and Deacons in substitution * Adde to this It was the custome of the Church that although the Bishop did onely impose hands in the ordination of Clerks yet the Clergy did approve examine the persons to be ordain'd and it being a thing of publike interest it was then not thought fit to be a personall action both in preparation and ministration too and for this S. Chrysostome was accus'd in Concilio nefario as the title of the edition of it expresses it that he made ordinations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet when S. Ius Graecc Rom. pag. 556. Cyprian saw occasion for it he did ordaine without the consent of the Clergy of his Church for so he ordained Celerinus so he ordain'd Optatus and Saturus when himselfe was from his Church and in great want of Clergy-men to assist in the ministration of the daily offices *** He did as much in jurisdiction too and censures for HIMSELFE did excommunicate Felicissimus and Augendus and Repostus and Irene and Paula as appeares in his 38 and 39 epistles and tells * Epist. 65. Rogatianus that he might have done as much to the petulant Deacon that abus'd him by vertue of his Episcopall authority And the same power singly and solely he exercis'd in his acts of favour and absolution Vnus atque alius Epist. 55. OBNITENTE PLEBE ET CONTRADICENTE MEA tamen FACILITATE suscepti sunt Indeed here is no contradiction of the Clergy expressed but yet the absolution said to be his owneact against the people and without the Clergy For he alone was the IUDGE insomuch that he declared that it was the cause of Schisme and heresie that the Bishop was not obey'd nec UNUs in Ecclesiâ ad tempus Sacerdos ad tempus IUDEX VICE CHRISTI COGITATUR ibidem and that ONE high Priest in a Church and IUDGE INSTEED OF CHRIST is not admitted So that the Bishop must be ONE and that ONE must be IUDGE and to acknowledge more in S. Cyprians Lexicon is called schisme and heresie Farther yet this Iudicatory of the Bishop is independant and responsive to none but Christ. Actum suum disponit dirigit Vnusquisque Episcopus rationem propositi sui Domino Epist. 52. redditurus and againe habetin Ecclesiae administratione Epist. 72. voluntatis suae arbitrium liberum unusquisque Praepositus rationem actûs sui Domino redditurus The Bishop is Lord of his owne actions and may doe what seemes good in his owne eyes and for his actions he is to account to Christ. This generall account is sufficient to satisfie the allegations out of the 6 th and 18 th epistles and indeed the whole Question But for the 18 th epistle there is something of peculiar answer For first It was a case of publike concernement and therefore he would so comply with the publike interest as to doe it by publike counsell 2 ly It was a necessity of times that made this case peculiar NECESSITAS TEMPORUM facit ut non temerè pacem demus they are the first words of the next epistle which is of the same matter for if the lapsi had been easily and without a publike and solemne triall reconcil'd it would have made Gentile Sacrifices frequent and Martyrdome but seldome 3 ly The common counsell which S. Cyprian here said he would expect was the Councell of the Confessors to whom for a peculiar honour it was indulged that they should be interested in the publike assoyling of such penitents who were
overcome with those feares which the Confessors had overcome So that this is evidently an act of positive and temporary discipline and as it is no disadvantage to the power of the Bishop so to be sure no advantage to the Presbyter * But the clause of objection from the 19 th epistle is yet unanswer'd and that runs something higher .... tamen ad consultum vestrum eos dimisi ne videar aliquid temerè praesumere It is called presumption to reconcile the penitents without the advice of those to whom he writ But from this we are fairely deliver'd by the title Cypriano Compresbyteris Carthagini consistentibus Caldonius salutem It was not the epistle of Cyprian to his Presbyters but of Caldonius one of the suffragan Bishops of Numidia to his Metropolitan and now what wonder if he call it presumption to doe an act of so publike consequence without the advise of his Metropolitan He was bound to consult him by the Canons Apostolicall and so he did and no harme done to the present Question of the Bishops sole and independant power and unmixt with the conjunct interest of the Presbytery who had nothing to doe beyond ministery counsell and assistance 3. In all Churches where a Bishops seat was there were not alwayes a Colledge of Presbyters but only in the greatest Churches for sometimes in the lesser Cities there were but two Esse oportet aliquantos Presbyteros ut bini sint per Ecclesias unus incivitate Episcopus So S. Ambrose sometimes there was but one in a Church Posthumianus in In 1. Timoth. 3. the third Councell of Carthage put the case Deinde qui unum Presbyterum habuerit numquid debet illi ipse unus Presbyter auferri The Church of Hippo had but one Valerius was the Bishop and Austin was the Priest and after him Austin was the Bishop Eradius the Priest Sometimes not one as in the case Aurelius put in the same Councell I now cited of a Church that had never a Presbyter to be consecrated Bishop in the place of him that dyed once at Hippo they had none even then when the people snatch'd S. Austin and carried him to Valerius to be ordain'd In these cases I hope it will not be denied but the Bishop was Iudge alone I am sure he had but little company sometimes none at all 4. But suppose it had been alwaies done that Presbyters were consulted in matters of great difficulty and possibility of Scandall for so S. Ambrose intimates Ecclesia seniores habuit sine quorum Consilio nihil gerebatur in Ecclesiâ understand in these 1. Tim. 1. Churches where Presbyteries were fixt yet this might be necessary and was so indeed in some degree at first which in succession as it prov'd troublesome to the Presbyters so unnecessary and impertinent to the Bishops At first I say it might be necessary For they were times of persecution and temptation and if both the Clergy and people too were not comply'd withall in such exigence of time and agonies of spirit it was the way to make them relapse to Gentilisme for a discontented spirit will hide it selfe and take sanctuary in the reedes and mud of Nilus rather then not take complacence in an imaginary security and revenge 2. As yet there had been scarse any Synods to determine cases of publike difficulty and what they could not receive from publike decision it was fitting they should supply by the maturity of a Consiliary assistance and deliberation For although by the Canons of the Apostles Bishops were bound twise a yeare to celebrate Synods yet persecution intervening they were rather twice a yeare a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dispersion then a Synod 3. Although Synods had been as frequently conven'd as was intended by the Apostles yet it must be length of time and a successive experience that must give opportunity and ability to give generall rules for the emergency of all particulars and therefore till the Church grew of some considerable age a fixt standing Colledge of Presbyters was more requisite then since it hath been when the frequency of Generall Councells and Provinciall Synods and the peace of the Church and the innumerable volumes of the Fathers and Decretalls of Bishops and a digest of Ecclesiasticall Constitutions hath made the personall assistance of Presbyters unnecessary 4. When necessity requir'd not their presence and Counsell their own necessity requir'd that they should attend their severall cures For let it be considered they that would now have a Colledge of Presbyters assist the Bishop whether they think of what followes For either they must have Presbyters ordain'd without a title which I am sure they have complain'd of these threescore years or else they must be forc'd to Non-residence For how else can they assist the Bishop in the ordinary and daily occurrences of the Church unlesse either they have no cure of their own or else neglect it And as for the extraordinary either the Bishop is to consult his Metropolitan or he may be assisted by a Synod if the Canons already constitute doe not aide him but in all these cases the Presbytery is impertinent 5. As this assistance of Presbyters was at first for necessity and after by Custome it grew a Law so now retrò first the necessity fail'd and then the desuetude abrogated the Law which before custome had established quod quâ negligentiâ obsolever Vbi suprà it nescio saith S. Ambrose he knew not how it came to be obsolete but so it was it had expired before his time Not but that Presbyters were still in Mother-Churches I meane in Great ones In Ecclesiâ enim habemus Senatum nostrum actum Presbyterorum In Isaiae c. 3. we have still saith S. Hierome in the Church our Senate a Colledge or Chapter of Presbyters he was then at Rome or Ierusalem but they were not consulted in Church affaires matter of jurisdiction that was it that S. Ambrose wondred how it came to passe And thus it is to this day In our Mother Churches we have a Chapter too but the Bishop consults them not in matters of ordinary jurisdiction just so it was in S. Ambrose his time and therefore our Bishops have altered no custome in this particular the alteration was pregnant even before the end of the fowre generall Councells and therefore is no violation of a divine right for then most certainly a contrary provision would have been made in those conventions wherein so much sanctity and authority and Catholicisme and severe discipline were conjunct and then besides it is no innovation in practice which pretends so faire antiquity but however it was never otherwise then voluntary in the Bishops and positive discipline in the Church and conveniency in the thing for that present and Councell in the Presbyters and a trouble to the Presbyters persons and a disturbance of their duties when they came to be fixt upon a
However things are now It was §. 49. And trusted with affayres of Secular interest otherwise in the Old Religion for no honour was thought too great for them whom God had honourd with so great degrees of approximation to himselfe in power and authority But then also they went further For they thought whom God had intrusted with their soules they might with an equall confidence trust with their personall actions and imployments of greatest trust For it was Great Consideration that they who were Antistites religionis the Doctors and great Dictators of Faith and conscience should be the composers of those affayres in whose determination a Divine wisdome and interests of conscience and the authority of religion were the best ingredients But it is worth observing how the Church and the Common-wealth did actions contrary to each other in pursuance of their severall interests The Common-wealth still enabled Bishops to take cognisance of causes and the confidence of their owne people would be sure to carry them thither where they hop'd for faire issue upon such good grounds as they might fairely expect from the Bishops abilityes authority and religion But on the other side the Church did as much decline them as shee could and made sanctions against it so farre as shee might without taking from themselves all opportunities both of doing good to their people and ingaging the secular arme to their owne assistance But this we shall see by consideration of particulars 1. It was not in Naturâ rei unlawfull for Bishops to receive an office of secular imployment S. Paul's tent-making was as much against the calling of an Apostle as sitting in a secular tribunall is against the office of a Bishop And it is hard if we will not allow that to the conveniences of a Republike which must be indulged to a private personall necessity But we have not S. Paul's example onely but his rule too according to Primitive exposition Dare any of you having a matter before another goe to law 1. Cor. 6. before the Vnjust and not before the Saints If then ye have judgements of things pertaining to this life set them to judge who are least esteemed in the Church who are they The Clergy I am sure now adayes But S. Ambrose also thought that to In hunc locum be his meaning seriously Let the Ministers of the Church be the Iudges For by least esteemed he could not meane the most ignorant of the Laity they would most certainly have done very strange justice especially in such causes which they Understand not No but set them to judge who by their office are Servants and Ministers of all and those are the Clergy who as S. Paul's expression is Preach not themselves but Iesus to be the Lord and themselves your servants for Iesus sake Meliùs dicit apud Dei Ministros agere causam Yea but S. Paul's expression seemes to exclude the Governours of the Church from intermedling Is there not one wise man among you that is able to Iudge betweene his Brethren Why Brethren if Bishops and Priests were to be the Iudges they are Fathers The objection is not worth the noting but onely for S. Ambrose his answer to it Ideò autem Fratrem Iudicem eligendum dicit quià adhuc Rector Ecclesiae illorum non erat ordinatus S. Paul us'd the word Brethren for as yet a Bishop was not ordained amongst them of that Church intimating that the Bishop was Vide etiam August de opere Monach ca. 29. to be the man though till then in subsidium any prudent Christian man might be imployed 2. The Church did alwaies forbid to Clergy-men A VOLUNTARY ASSUMPTION of ingagements in REBUS SAECULI So the sixth Canon of the Apostles Can. 7. Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bishop and a Vide Zonarin Can. Apostol Priest and a Deacon must not assume or take on himselfe worldly cares If he does let him be depos'd Here the Prohibition is generall No worldly cares Not domestick But how if they come on him by Divine imposition or accident That 's nothing if he does not assume them that is by his voluntary 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 Concil Chalced Act. 15. can 3. 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 No Monke must farme grounds nor ingage himselfe in secular businesse What in none No none praeter pupillorum si fortè leges imponant inexcusabilem curam aut 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 Can. 14. 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
criminall and particular of Presbyters so to Timothy in the instance formerly alleadged nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all authority so in the case of Titus and officium regendae Ecclesiae the office of ruling the Church so to them all whom the Apostles left in the severall Churches respectively which they had new founded So Eusebius Vbi supra apud Euseb. lib. 3. cap. 23. For the Bishop was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over all Clergy and Laity saith S. Clement This was given to Bishops by the Apostles themselves and this was not given to Presbyters as I have already prooved and for the present it will sufficiently appeare in this that Bishops had power over Presbyters which cannot be supposed they had over themselves unlesse they could be their own superiours BUt a Councell or Colledge of Presbyters §. 21. Not lessened by the assistance and Councell of Presbyters might have jurisdiction over any one and such Colledges there were in the Apostles times and they did in communi Ecclesiam regere govern the Church in common with the Bishop as saith S. Hierom viz. where there was a Bishop and where there was none they rul'd without him * This indeed will call us to a new account and it relies upon the testimony of S. Hierome which I will set downe here that wee may leave the sunne without a cloud S. Ierom's words are these Comment in ep ad Titum Idem est enim Presbyter quod Episcopus antequam Diaboli instinctu studia in religione fierent diceretur in populis ego sum Pauli ego Apollo ego autem Cephae communi Presbyterorum consitio Ecclesiae gubernabantur Postquam verò unusquisque eos quos baptizabat suos put abat esse non Christi in toto or be decretum est ut unus de Presbyter is electus superponeretur caeteris ut Schismatum semina tollerentur Then he brings some arguments to confirme his saying and summes them up thus Haec diximus ut ostenderemus apud veteres eosdem fuisse Presbyteros quos Episcopos ut Episcopi noverint se magis consuetudine quà m Dominicae dispositionis veritate Presbyteris esse majores in communi debere Ecclesiam regere c. The thing S. Hierome aymes to prove is the identity of Bishop Presbyter and their government of the Church in common * For their identity It is cleare that S. Hierome does not meane it in respect of order as if a Bishop and a Presbyter had both one office per omnia one power for else he contradicts himselfe most apertly for in his Epistle ad Evagrium Quid facit saith he Episcopus exceptâ ordinatione quòd Presbyter non faciat A Presbyter may not ordayne a Bishop does which is a cleare difference of power and by S. Hierome is not expressed in matter of fact but of right quod Presbyter non FACIAT not non facit that a Priest may not must not doe that a Bishop does viz. he gives holy orders * And for matter of fact S. Hierome knew that in his time a Presbyter did not governe in common but because he conceived it was fit he should be joyn'd in the common regiment and care of the Diocesse therefore he asserted it as much as he could And therefore if S. Hierome had thought that this difference of the power of ordination had been only customary by actuall indulgence or incroachment or positive constitution and no matter of primitive and originall right S. Hierome was not so diffident but out it should come what would have come And suppose S. Hierome in this distinct power of ordination had intended it onely to be a difference in fact not in right for so some of late have muttered then S. Hierome had not said true according to his owne principles for Quid facit Episcopus exceptâ ordinatione quòd Presbyter non faciat had beene quickly answered if the Question had onely beene de facto For the Bishop governed the Church alone and so in Iurisdiction was greater then Presbyters and this was by custome and in fact at least S. Hierome saies it and the Bishop tooke so much power to himselfe that de facto Presbyters were not suffered to doe any thing sine literis Episco palibus without leave of the Bishop and this S. Hierome complain'd of so that de facto the power of Ad Nepotian de 7. ordin Eccles. ordination was not the onely difference That then if S. Hierome sayes true being the onely difference betweene Presbyter and Bishop must be meant de jure in matter of right not humane positive for that is coincident with the other power of jurisdiction which de facto and at least by a humane right the Bishop had over Presbyters but Divine and then this identity of Bishop and Presbyter by S. Hierom's owne confession cannot be meant in respect of order but that 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 jurisdiction 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
sanctum unum Episcopum in Catholicâ Ecclesiâ esse debere And these very words the people also used in the contestation about Liberius and Faelix For when the Emperour was willing that Liberius should returne to his See on condition that Faelix the Arian might be Bishop there too they derided the suggestion crying out One God one Christ one Bishop So Theodoret reports But who lists to see more of this may be satisfied Lib. 2. c. 11. if plenty will doe it in a In 1. Philip. S. Chrysostome b in 1. Philip Theodoret S. c in 1. Philip Hierom d in 1. Philip Oecumenius e lib. 2. contr Parmen Optatus S. f in 1. Tim. 3. in 1. Phil. Ambrose and if he please he may read a whole booke of it written by S. Cyprian de Vnitate Ecclesiae sive de singularitate Prelatorum 6ly Suppose the ordinary Diocesses had been parishes yet what were the Metropolitans and the Primates were they also parish-Bishops Surely if Bishops were parochiall then these were at least diocesan by their owne argument for to be sure they had many Bishops under them But there were none such in the Primitive Church yes most certainly The 35 Canon of the Apostles tells us so most plainely and at the worst they were a very primitive record Episcopos gentium singularum scire convenit quis inter eos PRIMUS HABEATUR quem velut caput existiment nihil amplius praeter ejus conscientiam gerant quà m ea sola quae parochiae propriae villis quae sub eâ sunt competunt The Bishops of every Nation must know who is their PRIMATE and esteeme him as their HEAD and doe NOTHING without his consent but those things that appertaine to their owne Diocesse And from hence the Fathers of the Councell of Antioch deriv'd their sanction per singulas regiones Episcopos convenit nosse METROPOLITANUM Concil Antioch ca. 9. Episcopum sollicitudinem totius provinciae gerere c. The Bishops of every province must know that their METROPOLITAN Bishop does take cure of all the province For this was an Apostolicall Constitution saith S. Clement that in the conversion of Gentile Epist. 1. ad Iacobum Fratrem Domini Cities in place of the Archflamines Archbishops Primates or Patriarchs should be placed qui reliquorum Episcoporum judicia majora quoties necesse foret negotia in fide agitarent secundùm Dei voluntatem sicut constituerunt Sancti Apostoli definirent * Alexandria was a Metropoliticall See long before the Nicene Councell as appeares in the sixth Canon before cited Nay Dioscorus the Bishop of vide Concil Chalced. act 1. in epist. Theod. Valentin Imp. that Church was required to bring ten of the METROPOLITANS that he had UNDER HIM to the Councell of Ephesus by Theodosius and Valentinian Emperours so that it was a PATRIARCHAT These are enough to shew that in the Primitive Church there were Metropolitan Bishops Now then either Bishops were Parochiall or no If no then they were Diocesan if yea then at least many of them were Diocesan for they had according to this rate many Parochiall Bishops under them * But I have stood too long upon this impertinent trifle but as nowadayes it is made the consideration of it is materiall to the maine Question Only this I adde That if any man should trouble the world with any other fancy of his owne and say that our Bishops are nothing like the Primitive because all the Bishops of the Primitive Church had onely two townes in their charge and no more and each of these townes had in them 170 families and were bound to have no more how should this man be confuted It was just such a device as this in them that first meant to disturbe this Question by pretending that the Bishops were onely parochiall not diocesan and that there was no other Bishop but the Parish-Priest Most certainely themselves could not beleive the allegation onely they knew it would raise a dust But by God's providence there is water enough in the Primitive fountaines to allay it ANother consideration must here be interpos'd §. 44. concerning the intervening of Presbyters in And was ayded by Presbyters but not impayred the regiment of the severall Churches For though I have twice already showne that they could not challenge it of right either by Divine institution or Apostolicall ordinance yet here also it must be considered how it was in the practice of the Primitive Church for those men that call the Bishop a Pope are themselves desirous to make a Conclave of Cardinalls too to make every Diocesse a Romane Consistory 1. Then the first thing we heare of Presbyters after Scripture I meane for of it I have already given account is from the testimony of S. Hierome in Epist. ad Titum cap. 1. Antequam studia in religione fierent diceretur in populis ego sum Pauli c communi Presbyterorum consilio Ecclesiae gubernabantur Before factions arose in the Church the Church was govern'd by the common Counsell of Presbyters Here S. Hierome either meanes it of the time before Bishops were constituted in particular Churches or after Bishops were appointed If before Bishops were appointed no hurt done the Presbyters might well rule in common before themselves had a ruler appointed to governe both them and all the diocesse beside For so S. Ignatius writing to the Church of Antioch Epist. ad Antioch exhorts the Pres byters to feed the flock untill God should declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom he would make their ruler And S. Cyprian speaking of Etecusa Epist. 2. 1. and some other women that had made defaillance in time of persecution and so were put to penance praeceperunt eas Praepositi tantispèr sic esse donec Episcopus constituatur The Presbyters whom sede vacante hee praeter morem suum calls Praepositos they gave order that they should so remaine till the Consecration of a Bishop * But if S. Hierome meanes this saying of his after Bishops were fixt then his expression answers the allegation for it was but communi CONSILIO Presbyterorum the IUDICIUM might be solely in the Bishop he was the IUDGE though the Presbyters were the COUNSELLORS For so himselfe addes that upon occasion of those first Schismes in Corinth it was DECREED in ALL THE WORLD vt omnis Ecclesiae cura ad unum pertineret all the care of the diocesse was in the Bishop and therefore all the power for it was unimaginable that the burden should be laid on the Bishop and the strength put into the hands of the Presbyters * And so S. Ignatius stiles them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assessors and Counsellors to the Bishop But yet if we take our estimate from Ignatius The Bishop is THE RULER without him though all concurr'd yet nothing could be done nothing attempted The Bishop was Superiour in ALL POWER
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 lib. 3. cap. 23. speake Untruths of mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist. ad Greg. Nyssen Nor of MY LORDS THE BISHOPS said S. Gregory Nazianzen The Synodicall book of the Councell of Constantinople is inscribed DOMINIS REVERENDISSIMIS Theodoret. lib. 5. ca. 9. 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 Haec pluribus say they persequi non est visum quòd miserimus vnum ex omnibus DOMINUM Collegam nostrum Elpidium Theodor. lib. 4. cap. 9. 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 abjur'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 Thedor lib. 1. c. 4. c. 5. Athanas. Apolog 2. 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 Epist. 17. 18. 19. apud S. Augustin 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 in Psal. 13. apud Baron An. Dom. 58. n. 2. 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 * For my owne particular I am confident that my Lords the Bishops doe so undervalue any fastuous or pompous title that were not the duty of their people in it they would as easily reject them as it is our duties piously to use them But if they still desire appellatives of honour we must give them they are their due if they desire them not they deserve them much more So that either for their humility or however for their works sake we must highly honour them that have the rule 1. Thessal 5. 13. over us It is the precept of S. Paul and S. Cyprian observing how Curious our blessed Saviour was that he might give honour to the Priests of the Iewes even then when they were reeking in their malice hot as the fire of Hell he did it to teach us a duty Docuit enim Sacerdotes veros LEGITIME Epist. 65. ET PLENE HONORARI dum circa falsos Sacerdotes ipse talis extitit It is the argument he uses to procure a full honour to the Bishop * To these I adde If fitting in a THRONE even above the seate of Elders be a title of a great dignity then we have it confirmed by the voice of all Antiquity calling the Bishops chaire A THRONE and the investiture of a Bishop in his Church AN INTHRONIZATION Quando INTHRONIZANTUR propter communem utilitatem Episcopi c saith P. Anterus in his decretall Epistle to the Bishops of Boetica and Toledo INTHRONING is the Primitive word for the consecration of a Bishop Sedes in Episcoporum Ecclesi is excelsae constitutae praeparatae UT THRONUS speculationem potestatem judicandi à Domino sibi datam materiam docent saith Vrban And S. Ignatius to his Deacon Hero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist. decret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I trust that the Father of our Lord Iesus Christ will show to me Hero sitting upon my Epist. ad Hero◠THRONE ** The summe of all is this Bishops if they must be at all most certainly must be beloved it is our dutyes and their worke deserves it S. Paul was as deare to the Galathians as their eyes and it is true eternally Formosipedes Evangelizantium the feete of the Preachers of the Gospell are beauteous and then much more of the chiefe Ideo ista praetulimus charissimi vt intelligatis potestatem Episcoporum vestrorum in eisque Deum veneremini eos UTANIMAS Urban ibid. VESTRAS diligatis vt quibus illi non communicant non communicetis c Now love to our Superiours is ever honourable for it is more then amicitia that 's amongst Peeres but love to our Betters is Reverence Obedience and high Estimate And if we have the one the dispute about the other would be a meere impertinence I end this with the saying of S. Ignatius vos decet non contemnere aetatem Episcopi sed juxta Dei Patris arbitrium OMNEM Epist. ad Magnes ILLI IMPERTIRI REVERENTIAM It is the WILL OF GOD the Father that we should give all REVERENCE HONOUR or veneration to our Bishops VVELL