Hypotyposeon writeth thus Peter Iames and Iohn after the Assumption of our Sauiour though they were preferred by the Lord before the rest yet did they not chalenge that glorie to themselues but made Iames the Iust Bishop of Ierusalem Eusebius The feate of Iames the Apostle which was the first that receiued the Bishopricke of the Church of Ierusalem from our Sauiour himselfe and the Apostles whome also the diuine Scriptures call the Lordes brother is kept to this day and euidently shewed to all men by the brethren which haue followed him in ordinarie succession Ierome Iames the Lordes brother surnamed Iust straight after the Lordes passion ordained Bishop of Ierusalem by the Apostles wrate one onely Epistle which is one of the seuen Catholike Epistles Egesippus that liued neere to the Apostles times in the fift Booke of his Commentaries speaking of Iames saieth James the Lords brother surnamed Iust receiued the Church of Ierusalem in charge after the Apostles Chrysostome writing vpon these wordes of the fifteenth Chapter of the Actes After they held their peace Iames answered saieth Hic erat Episcopus ecclesiae Hierosolymitanae This Iames was Bishop of the Church of Ierusalem Epiphanius Iames called the Lordes brother was the first Bishop in Ierusalem Ambrose Paul sawe Iames the Lordes brother at Ierusalem because he was made Bishop of that place by the Apostles Augustine The Church of Ierusalem Iames the Apostle was the first that gouerned by his episcopal office From Iames to Macarius that sate in the Councill of Nice were forty bishops of Ierusalem succeeding eche other in a perpetuall discent and sitting eche for his time in that chaire in which Iames the Apostle sate wheÌ„ he taught gouerned the Church of Ierusalem Their order and succession froÌ„ Iames is collected by Eusebius Epiphanius out of elder former Writers which now are perished by the iniurie of time The succession of Bishops at Antioch and Alexandria began in the Apostles time as we find testified by ancient incorrupt witnesses Euodius was the first that succeeded at Antioch after Peters departure of whom Ignatius that was next to him writeth in this wise to the Church there Remember Euodius your blessed Pastor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which first receiued from the Apostles the chiefe ouersight or regimeÌ„t of vs. So saith Euseb. Of those that were bishops at Antioch Euodius was the first that was appointed Ignatius the next who not only conuersed with the Apostles but also saw Christ in the flesh after his resurrection when he appeared to Peter the rest of the disciples His own words as Ierom alleageth them are Ego verò post resurrectionem in carne â—um vidi quando venit ad Petrum ad eos qui cum Petro erant I sawe Christ in the flesh after his resurrection when he came to Peter those that were with Peter said to them handle me see A spirit hath not flesh bones as you see me haue Of him Origen saith Ignatium dico episcopum Antiochie post Petrum secunduÌ„ I meane Ignatius the 2. bishop of Antioch after Peter Ierom maketh Ignatius to be the third bishop of the church of Antioch froÌ„ Peter the Apostle reckoning Peter for the first after whom succeeded Ignatius in the second place as Eusebius writeth Ignatius so much spoken by most men to this present day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the second that enioyed the Bishopricke in the succession of Peter at Antioch Touching the Sees of Antioch Alexandria and Rome Gregorie saith Petrus sublimauit sedem in qua etiam quiescere praesâ—ntem vitam finire dignatus est ipse decorauit sedem in qua Euangelistam discipulum misit ipse firmauit sedem in qua septem annis quamuis discessurus sedit Vnius atque vna est sedes cui ex authoritate diuina tres nunc Episcopi praesident Peter aduanced the â—eate of Rome where he thought good to rest and end this present life he also adorned the seate of Alexandria to which he sent his disciple Marke the Euangelist he fastned the seate of Antioch in which he rested seuen yeares though with purpose to depart It is one seate and of one Apostle in which three Bishops now sit by diuine authority For the first bishop of Alexandria Ierom Eusebius concurre with Gregory Marcus interpreâ— Petri Apostoli Alexandrinae ecclesiae primus episcopus Marke the Interpreter of Peter the Apostle the first bishop of the church of Alexandria who dying 6 yeeres before Peter left his church place vnto Anianus as Euseb writeth Nerone 8. regni annum agente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nero being in the 8 yeere of his raigne Anianus a very godly man euery way admirable first vndertooke the publike administration of the Church of Alexandria after Marke the Apostle Euangelist And as the succession at Antioch began in Euodius that was ordained by the Apostles so at Alexandria they continued the same course from Marke downeward by Ieroms owne confession Alexandriae à Marco Euangelista vsque ad Heraclam Dionysium Episcopos Presbyteri semper vnum ex se electum in excelsiori gradu colloâ—atum episcopum nominabant At Alexandria froÌ„ Mark the euangelist vnto Heraclas Dionysius the Presbyters did alwayes choose one of theÌ„selues whoÌ„ being placed in an higher degree they called their bishop Of the succession at Rome Irenoeus saith Fundantes igitur instruâ—ntes beati Apostoli ecclesiam Lino episcopatum administrandâ— ecclesiae tradiderunt Succedit ei Anacletus post cum tertio loco ab Apostolis Episcopatum sortitur Clemens qui vidit ipsos Apostolos contulit cum eis The blessed Apostles Peter and Paul founding and ordering the Church of Rome deliuered the ouersight or charge of gouerning the Church to Linus Anacletus succeeded him and in the third place after the Apostles Clemens which sawe the Apostles themselues and conferred with them vndertooke the Bishops office Next to this Clement succeeded Euaristus after Euaristus Alexander and then in the sixt place from the Apostles was appointed Sixtus then Telesphorus then Higinus then Pius after whoÌ„ was Anicetus Next to Anicetus succeeded Soter now wheÌ„ Irenaeus wrote in the 12. place from the Apostles Eleutherius hath the Bishoprike And likewise Optatus Negare non poteâ— scire te in vrbe Roma Petro primo Cathedram episcopaleÌ„ esse collocatam c ergo Cathedra vnica sedit prior Petrus cui successit Linus Lino successit Clemens Clementi Anacletus c. Thou canst not deny saith he to Parmenian but thou knowest that in the city of Rome the episcopall chaire was conferred first to Peter c. In that chaire which was but one sate first Peter whom Linus succeeded and after Linus Clemens after Clemens Anacletus after Anacletus Euaristus then Sixtus Thelesphorus Iginus
come Of Lay men the Councell of Hispalis sayeth Indecorum est Laicum vicarium esse Episcopi Seculares in ecclesia iudicare Vndâ— oportet nos diuinis libris sanctorum Patrâ—m obedire praecepâ—is constituentes vt hij qui in administrationibus ecclesiae Pontificibus sociantur discrepare non debe ant nec professione nec habitu It is an vnseemely thing for a laie man to be vice gerent to a Bishop and for Secular men to iudge in the Church Wherefore we must obey the bookes of God and the precepts of our fathers being holy men decreeing that they which are ioyned with the Bishops in the administrations of the Church should not differ from them neither in profession nor habite Iflaie Elders had bene currant in Gregories time and assisted the Bishop in Clergie mens causes as his Coassessors the Councill of Hispalis not long after him did open wrong to the trueth in saying it was against the booke of God and rules of their forefathers that laie men should bee ioyned with Bishops in any causes or matters of the Church but for any thing we yet see they spake the trueth and no more then was long before confirmed as well by the decrees of Councils as publike lawes of the Romane empire Si ecclesiastica causa est nullam communionem habeant Iudices â—iuâ—les circa talem examinationem sed sanctissimus Episcopus secundum sacr as regulas causae finem imponat If it be an ecclesiasticall cause saieth Iustinian the Emperour let not the ciuill or temporall Iudges any way intermeddle with the examination thereof but according to the sacred rules let the most holy Bishop determine the matter Nowe who were to be present with the Bishop when he sate in iudgement and assist him the fourth Councill of Carthage declareth in these wordes Episcopus nullius causam audiat absque praesentia Clericorum suorum alioquin irrita erit sententia Episcopâ— nisi Clericorum praesentia confirmetur Let the Bishop determine no mans cause without the presence of his Clergie otherwise the sentence of the Bishop shall bee voyde that is not confirmed with the presence of the Clergie With the Bishop sate no laie Elders in iudgement but his owne Clergie and those not all but the grauer and elder sort of them The Deacons and the rest of the Clergie beneath their degree might not sit with the Priests much lesse with the Bishop The Council of Nice saieth Sed nec sedere Diaconis licet in medio Presbyterorum The Deacons may not sit in the company or assemblie of Priests So that onely Clergie men and Priests sate with the Bishop in Church and Consistorie and their presence and aduise was required as we see by the Council of Carthage before the Bishop might giue iudgement against any man This course Gregorie willeth the Bishop of Panormus in Sicelie to obserue as neerest to the Canons and freest from all chalenge wheÌ„ he conuented any Clergie man not rashly to pronounce but aduisedly to deliberate with the wisest and eldest of his Clergie and then to proceed accordingly for Priests and Deacons the case is cleare the Bishop alone might not depriue them The Councill of Hispalis saieth Episcopus Sacerdotibus ac Ministriâ— solus honorem dare potest solus auferre non potest The Bishop alone may giue Priests and Deacons their honour but hee can not take it from them alone They may not be condemned by one neither may they loose the priuiledge of their honour by the iudgement of one but being presented to the iudgement of a Synode let them bee ruled and ordered as the Canon prescribeth Ouer the rest the Bishop alone might sit Iudge without the assistance of other Bishops but not without the Elders of his owne Church and Clergie for so the Councill of Carthage decreeth and Gregorie aduiseth If any Priestes or Deacons bee accused let the Bishop of the parties accused discusse their causes taking to him a lawfull number sixe in a Priests three in a Deacons of the Bishops adioyning such as the defendants shall require The causes of the rest of the Clergie the Bishop of the place alone shall heare and determine Laie Elders I trust are excluded by this Canon from deciding or debating the causes of any Priestes Deacons or other Clergie men and so are they by all the Canons that were euer made in any Councill Prouinciall or Generall since the Apostles times Lastlie the Canon lawe itselfe is produced for the name of laie Elders I might take iust exception against the Compiler of those decrees his corruptions and ouersights doe passe the number of his leaues Hieromes name is twise abused by him and twise alleaged by you without any regard whether those authorities bee found in his workes or make to your purpose The first is 16. quaest 1. § ecclesia which place is no where found in Hierome though his booke ad Rusticum bee extant prescribing the maner how a Monke should order his life Some of the wordes were patched out of his Commentaries vpon Esaie and the rest touching Monkes added which are not at all in Hierome The second place distinct 95. ecce ego is a lustie tale not of Hieroms but of some others in his name beginning with a forged inscription and ending with a presumptuous vntrueth and fraighted in the middle with vnsauourie rayling Hierome wrate in deede to Rusticus a French man but as yet no Clergie man that euer he wrate vnto him after he was Bishop of Narbon neither doe we reade it in any of his workes neither is it likely for so much as Leo Bishop of Rome more then thirtie yeeres after Hieromes death wrate Ad Rusticum Narbonensem Episcopum to Rusticus Bishop of Narbon And touching the matter of which this counterfeit Hierome talketh Leo writing vnto the Bishops of France and Germanie conuicteth this prater of manifest falsehood for where this forged Hierome saieth it was vsed in Rome in Africa in the East in Spaine France and Britaine and calleth them proud enuious and most iniurious Prelates that otherwise doe Leo with a Council of Bishops affirmeth it was not vsed but where men were altogether ignorant of the ecclesiastical rules and expresselie forbiddeth it by a Synodall consent as contrarie to the Canons Whosoeuer were the author of that sturdie epistle he turneth your laie Elders cleane out of doores for as hee affirmeth that Presbyters or Elders were at first Iudges of the Churches affaires and present at the Bishops Councils so hee saieth the same Elders must preache in the Church blesse and exhort the people consecrate Christ at the Altar restore the Communion visite the sicke At que omnia Dei Sacramenta complere and finishe all the Sacramentes of God I shall not neede to put you in minde that heere is no roume for Laie Elders the woordes bee so playne that if you but reade them I thinke you will quickely resigne all
no cause why some Writers in our dayes should discredite the report and reason which Epiphanius maketh against Aerius that a Presbyter could not be equal with a Bishop for so much as the order of Bishops engendreth Fathers vnto the Church and the order of Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not able to beget Fathers by the regeneration of baptisme begetteth children vnto the church but not fathers or teachers and so no possibilitie to make a Presbyter that hath not receiued power to impose handes equall with a Bishop For what doth Epiphanius auouch in these words which Athanasius Ierom Chrysostome and Ambrose do not like wise auouch or what saieth he more then the Primitiue Church in her generall and Prouinciall Councils decreed against Colluthus Maximus and others and obserued without alteration euer since the Apostles died If wee reiect this assertion of Epiphanius that onely Bishops should impose handes to ordaine and not Presbyters wee reiect the whole church of Christ which interpreted the Scriptures in this behalfe as Epiphanius did and confirmed the verie same resolution with the continual practise of all ages and countries where the Gospell hath bene preached and beleeued for by power to ordaine the christian world hath alwayes distinguished bishops from Presbyters as it is easie to be seene by all the monuments of antiquitie that are extant to this day either of Councils Stories or Fathers And as by imposing oâ— haÌ„ds so by succeeding in the chaire haue Bishops euer since the Apostles times beene seuered from Presbyters in the Church of Christ which to all that doe not eagerlie seeke to captiuate the trueth to their owne desires is an argument vnrefellable that the first placing of Bishops aboue Presbyters was Apostolike Tertullian saith Constabit id esse ab Apostolis traditum quod apud ecclesias Apostolorum fuerit sacrosanctum It is certaine that came from the Apostles which is sacredly obserued in the Churches of the Apostles And Austen Quod vniuersa tenet ecclesia nec concilijs institutum sed semper retentum est non nisi authoritate Apostolica tradituÌ„ rectissime creditur That which the whole Church keepeth and was not appointed by Councils but always retained that is most rightly beleeued to haue descended from the Apostles Now that in the Churches planted by the Apostles their coadiutors one hath bene seuered from the rest of the Presbyters and placed aboue the rest in the honour of y t Episcopal chaire before there were any general Councils to decree that maner of gouernment so continued euen from the Apostles persons hands to this present age the perpetuall succession of bishops in those principall Churches where the Apostles their helpers preached and gouerned like wise in all other churches of the world following their steps will strongly and fully confirme If the Apostles placed bishops with their own hands if departing ordying they left bishops to succeede them if their Disciples and Schollers embraced vsed that course to set bishops aboue Presbyters for sauing the church from schismes left it to their after-commers I trust there are few men so deepely drowned in their owne conceits or wholy addicted to their fansies but they will acknowledge the first distinction institution of bishops from and aboue Presbyters was if not commanded imposed by the Apostles precepts on the Church yet at least ordained deliuered vnto the faithfull by their example as the best way to maintaine the peace and vnitie of the Church and consequently the custome of y â— church which Austen speaketh of that the bishops office should be greater theÌ„ the Presbyters the the decree of the whole world which Ierome mentioneth were deriued from the Apostles and confirmed by them and may not be reuersed and reâ—ealed after 150. yeers vnlesse we chalenge to be wiser and better able to order and gouerne the Church of Christ then the Apostles were Eusebius the first and best collector of auncient and Ecclesiasticall momunents Egesippus and Clemens being lost deriueth the successions of bishops in the foure principal churches of the world Ierusalem Antioch Rome and Alexandria from the Apostles age vnto his owne time by which as by a line we may be directed to see what maner of Episcopall successions the rest of the Churches had from whom the first originall of bishops descended I wil set them downe as it were in a Table euen from the Apostles their followers vnto the time they met in the great Councill of Nice about 320. yeeres after Christ and then examine more exactly whence they tooke their first beginning In the Church of Ierusalem Iames the Apostle Simeon Iustus Zacheus Tobias Beniamin Iohannes Mathias Philippus Sâ—nnecas Iustus Leui Ephrem Ioseph Iudas Marcus Cassianus Publius Maximus Iulianus Caius Symmachus Caius Iulianus Capito Maximus Antoninus Valens Dolichianus Narcissus Dius Germanion Gordius Narcissus iterum Alexander Mazabanes Hymeneus Zambdas Hermon Macarius Maximus Cyrillâ—s Iohannes Iuuenalis In the Church of Antioch Peter the Apostle Euodius Ignatius Heros Cornelius Eros Theophilus Maximinus Serapion Asclepiades Philetos Zebinus Babilas Fabius Demetrius Paulus Samosatenus Domnus Timeus Cyrillus Tyrannus Vitalius Philagonius Eâ—stathius Paulinus Miletius Flauianus Porphyrius Alexander Iohannes In the Church of Rome Peter and Paul Linus Anacletus Clemens Euaristus Alexander Sixtus Thelesphorus Higinus Pius Anâ—cetus Soter Eleutherius Victor Zepherinus Calixtus Vrbanus Pontianus Antâ—rus Fabianus Cornelius Lucius Stephanus Xistus Dionysius Felix Eutichianus Caius Marcellinus Marcellus Eusebius Meltiades Syluester Marcus Iulius Liberius Damasus Siricius Anastasius In the Church of Alexandria Mark the Euangelist Anianus Abilius Cerdo Primus Iustus Eumenes Marcus Celadion Agrippas Iulianus Demetrius Heraclas Dionysius Maximus Theonas Petrus Achilles Alexander Athanasius Petrus Timothius Theophilus Cyrillus These Catalogues of the Bishops of Ierusalem Antioch Rome and Alexandria Eusebius pursueth vnto the beginning of his owne time leauing off at Hermon Bishop of Ierusalem Tyranous bishop of Antioch Marcellinus bishop of Rome and Peter Bishop of Alexandria the rest are supplied out of others as in the See of Alexandria Achilles Alexander Athanasius and Peter out of Socrates Vitalius Philagonius and Eustathius out of Theodoret as also Macarius for Ierusalem In the See of Rome Marcellus and those that follow out of Optatus and Augustine The foure bishops of these Churches that met and sate in the Councill of Nice were Syluester for Rome by Vitus and Vincentius his Presbyters Sozomene faieth it was Iulius Alexander for Alexandria Macarius for Ierusalem and Eustathius for Antioch as appeareth by their subscriptions vnto the saide Council Now when these successions beganne and who were the first Authors and ordainers of them let vs see what proofe can be brought That Iames the Apostle was the first bishop of Ierusalem Clemens Egefippus Eusebius Ierome Chrysostome Epiphanius Ambrose and Augustine confirme Clemens in his sirt Booke
elect Angels that thou obserue these things without preiudice or parcialitie And in the very close of his epistle I charge thee before God and Iesus Christ that thou keepe these precepts without spot or reproofe In like maner to Titus an other of his helpers and coadiutors in the Gospell For this cause I left thee in Crete to supplie those things y t want orrectifie those things which remaine to ordain Elders in euery city as I appointed thee There are many vaine talkers deceiuers of minds whose mouthes must be stopped that subuert whole houses for filthy lucres sake Rebuke y â— Cretians sharply that they may be sound in faith not take heed to Iewish fables coÌ„mandements of meÌ„ These things speake exhort reprooue with all authoritie Let no man despise thee Reiect him that is an hereâ—ike after the first second admonition By these the like precepts she wing himselfe euery where to speake as Christes embassadour and in matters of faith good behauiour and needfuâ—l discipline to be the Apostle and Teacher of the Gentiles for in all these things not onely the people that were beleeuers but euen the godly Pastours Prophets and Euangelists perceiuing his sinceritie and reuerencing his authoritie obeied the Apostles voyce as hauing the spirite of Christ giuen him for the perfect directing and guiding of the Church amongst the Gentiles Much more might be sayd to this effect but by this it is euident that the Apostles function and calling was superiour to all other degrees and offices of the Church of Christ were they Deacons Doctors and Pastours Prophets or Euangelists or of the 70. Disciples and this their superioritie was giuen them by Christ himselfe whiles he liued on earth and confirmed vnto them by the mightie gifts and power of his holy spirite after his ascending into the heauens and acknowledâ—ed and honoured by all the faithfull so long as the Apostles liued none spurning at it or contradicting it but such as drew disciples after them to raigne ouer their brethren or seduced the simple to serue their owne bellies S. Iohn noteth Diotrephes for not acknowledging his Apostleship in this wise I wrote to the Church but Diotrephes that loueth to be chiefest among them receiueth vs not wherefore when I come I will declare his workes which hee doeth prating against vs with lewd wordes Farre otherwise were the godly Pastours and Teachers minded in the Church of Christ yeelding with all submission vnto the Apostles as vnto the expresse messengers of Gods will and disposers of his mysteries and putting a great difference betwixt the Apostolike function and theirs as Ignatius confesseth in his epistle to the Romanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I prescribe or enioyne nothing vnto you as Peter and Paul did they were the Apostles of Iesus Christ but I the least And agayne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I commaund not as an Apostle but keepe my selfe within my measure Whereof we neede no further nor surer proofe then this that the whole Church then and euer since did and doeth hold all the precepts rules orders and admonitions of the Apostles contained in their epistles for authenticall oracles of the holy Ghost and partes of the Canonicall Scripture and they no doubt had the same authoritie speaking which they had writing and consequently no Pastour or Teacher might then more resist or refuse the Apostles doctrine decrees or doings then we may now their letters sermons or epistles This Prerogatiue to be best acquainted with the will and meaning of our Sauiour and to haue their mouthes and pennes directed and guided by the holy Ghost into all trueth as well of doctrine as discipline was so proper to the Apostles that no Euangelist nor Prophet in the new Testament came neere it and therefore the stories written by Marke and Luke were not admitted to be Canonical in respect of the writers but for that they were taken from the Apostles mouthes and by the Apostles perused and confirmed as true and sincere So saieth Luke of his owne Gospell As they deliuered vnto vs which from the beginning were eie witnesses and ministers of the word as soone as I searched out perfectly from the first all things it seemed good to me in order to write them And those his writings S. Paul saieth were ratified and receiued in all Churches I haue sent the brother whose praise is in the gospel throughout all the Churches which could not haue so generally bene accepted with good liking but that the Apostles who then gouerned and directed the Churches had first viewed approued the same els neither would the faithfull haue so esteemed it nor S. Paul so commended it The Gospel of Marke had the like approbation froÌ„ Peter as Ierome others doe testifie Marke the disciple interpreter of Peter according as he had heard Peter make relatioÌ„ wrote a short gospel being therto desired by the brethren at Rome The which Gospell when Peter heard he allowed it by his authoritie published it to be read of y e church as Clemens in his first booke Hypotypωseωγ writeth Can any man doubt reading the words of S. Paul which I haue cited but the Apostles had in the Church of Christ right to require and command power to rebuke and reuenge authoritie to dispose and ordaine in all such cases as touched the soundnesse of faith syncerenesse of life or seemlinesse of order amongst the faithfull and that in so doing they did not vsurpe vpoÌ„ their brethren nor tyrannize ouer them but were guided by Gods spirit and obeied as Christes messengers and Legates in euery place where the trueth was admitted Neither did Paul resolue conclude in such cases by number of voyces or assent of the Presbyterie but as himselfe speaketh so I teach in all Churches if an Angel from heauen teach otherwise hold him accursed some are puffed vp as if I would not come to you but I will come to you shortly by Gods leaue and know not the wordes but the power of those that swell thus if any man obey not our sayings note him by a letter and keepe no companie with him Under the Apostles were a number of their disciples whom the Apostles caried with them as companions of their iourneis and helpers of their labours and whom when they had perfectly trained and throughly tried they left any where behind them at their departure or sent any whither in their absence to finish things imperfect to redresse things amisse to withstand or preuent false prophets and seducers to suruey the state of the Churches and to keep theÌ„ in that course which was first desiuered by the Apostles These men for their better instruction serued with the Apostles as children with their fathers So Paul saieth of Timothie Yee know the proofe of him that as a sonne with his father he hath serued with me in the Gospel Touching
Churches either troubled with contentions or iustly fearing the like euents in time to come did commit eche place to one Pastour leauing the rest to consult and aduise with him for the health and peace of the people and by this example taught the whole Church what perpetuall rule to obserue after their deaths Ierome saieth as much as I can or doe desire I come nowe to the quicke let the Christian Reader marke this issue well in Gods name and what side bringeth soundest and surest proofes there let the verdict go Ierome prooueth by many Scriptures that a Presbyter and Bishop were names indifferent and often vsed to the same persons Paul calling for the Presbyters of Ephesus saide vnto them Take heede to your selues and to all the flocke in which the holie Ghost hath set you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ouerseers or Bishops to feede the Church of God Inscribing his Epistle to the Philippians he saieth To all the Saintes which are at Philippi with the Bishops and Deacons And so to Tite I left thee in Creete to ordaine Presbyters in euery Citie if any be vnreprooueable for a Bishop must be vnreprooueable Peter like wise writing to the Iewes dispersed saieth The Presbyters which are amongst you I beseech which am also a Presbyter feede the flocke of God committed to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouerseeing it not constrainedly but willingly All the Presbyters that fed the flocke are in these places called Bishops I grant it fully the words are cleere What hence conclude you ergo the offices were then all one Nay ergo the names then were common Otherwise how thinke you by this argument Peter calleth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellow Presbyter with the rest are therefore the Apostleship and the Presbytership both one office Of Iudas Peter saieth in the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Bishoprike let an other take Will you grant that an Apostle doth not differ from a Bishop Admit you the one and I will receiue the other Names may be common though offices be distinct There were then at Ephesus and amongst the dispersed Iewes no Bishops but such as were Presbyters and they many not one Distinguish the times and the Scriptures will agree There was a time as Ierome telleth you when the Churches were gouerned by the common aduise of the Presbyters In this time spake Paul to the Presbyters of Ephesus in this time wrate Peter to the Presbyters amongst the Iewes After this the factions of the Teachers caused the Apostles to establish an other kinde of gouernement and to commit the chiefe care of eche Church which they had planted to some chosen person that should ouersee the flocke as Pastour of the place the rest being his helpers to disperse the word and aduisers to gouerne the Church If you prooue that you say somewhat to the matter If I prooue it not better then you doe your Laie Elders I am content to renounce the one as I doe the other Will you prooue it by the Scripture I will so prooue it as you shall not refuse it vnlesse you reiect both the Booke and Church of God What will you prooue That the Apostles in their life time did institute one Pastour to take the chiefe care of one Church and consequentlie the change which Ierome speaketh of from the common and equall regiment of Presbyters to the particular and preeminent moderation of the Churches in eche place by Bishoppes was not made after the Apostles were dead but whiles they liued and then of force by their decree for during their times none might interpose themselues to change and alter the fourme of the Church Discipline setled by them without their leaue and allowance If it were euer decreed by them it would bee founde in their writings and that it can not Besides had it beene their doing it might iustly be called Gods disposition and ordinance which Ierome saieth it may not Their doctrine in deede doeth plainelie appeare by their writings their successours doe not For howe should the Apostles declare by their pennes who succeeded them after their deaths Is not the whole Church of Christ a lawful and sufficient witnesse in that case If wee beleeue not the Churches that were directed and ordered by the Apostles preaching and presence nor their Schollers that liued with them and next succeeded in their rouines who that wise is wil beleeue our bare surmises seelie coniectures of things done 1500. yeeres before we were borne Yet if the Scriptures do not signifie so much we wil loose it But before I enter to proue it I wil search out the right cause why the Apostles did not not in euery place where they came presently erect Bishops to gouerne the Churches which they planted The reasons why the Apostles did not at the first preaching of the Gospell commit the Churches to the regiment of Bishops I finde were these three First they reserued the chiefe power of imposing hands and punishing notorious offendors to themselues whom Christ made bishops ouerseers of his Church For though to feede leade and attend the flocke they tooke the Presbyters to be their helpers yet the weightiest matters of the church as giuing the graces of Gods spirite and deliuering vnto Satan they retained in their owne handes so long as they were in those places or parts of the worlde The second is that which Epiphanius noted that although there were many endued with excellent gifts to preach the word yet the Apostles would trust none with the chiefe charge of the Churches till they had fully seene and perfectly tried as wel the soundnes of their mindes as greatnes of their gifts Thirdly lest they should seeme to seeke the aduancing of their followers more then the conuerting of vnbeleeuers they suffered the Churches to take a triall what equalitie of many Gouernours would doe and when the fruites thereof prooued to be dissention and confusion the Apostles were forced to commit the Churches at their departures to certaine tried approoued men to be chiefe Pastours of the seuerall places and the Churches were all as willing to receiue them finding by experience what continuall schismes and heresies grew by the peruersnesse of Teachers and could not be repressed by the confused gouernment of the Presbyters which were many in number and equall in power None of these things are expressed in the Scriptures If the fathers alone did witnesse them say we not much more for Bishops then you do for Lay Elders but you shall see the grounds of their reports testified euen in the Scriptures That the Apostles at the first planting of the Churches kept to themselues the power of imposing hands and deliuering vnto Satan which the Fathers call Episcopall power is no newes in the Scriptures they could not loose that vnlesse they lost their Apostleship withall you must shew by the Scriptures where they committed this power to the Presbyters of euery place or else our assertion
concludeth that those were Laie men because they are called brethren and did baptize Cornelius and the rest Peter looking on and willing them to doe it How weake this collection is I doubt not but you quickly finde and the wordes which you bring are the next to these and proceed from the verie same perswasion that this did which was that all things at the first erecting of the Church were permiâ—ed and confused the paucitie of the persons and necessitie of the times so requiring and then it skilled not who were Presbyters and who were Bishops Yet if you presse Ambrose I will not reiect him for hee saieth no more but that the next Presbyter was to succeede after the place was voyde But that eyther they went round by course or did gouerne by weekes or monethes or that a Bishop should not differ from a Presbyter by power to ordaine others which are the things that you affirme to bee Gods ordinaunce in any of these if you prooue that Ambrose maketh with you wee will giue you the whole Besides this Ambrose hath foure speciall pointes in these verie places which you alleage against Bishops so contrary to your newe discipline as high noone is to midnight The FIRST is where hee shutteth your laie Presbyters out of doores in saying A Presbyter and a Bishop haue all one ordination for either is a Priest and so neither is Laie The NEXT that hee saieth Paul made Timothie the Euangelist both a Presbyter and a Bishop neither of which your discipline can abide that either Euangelistes should bee Bishops or that Paul should at any time consecrate Bishops The THIRD It is neither right nor lawfull saieth hee for a Presbyter which is an inferiour to ordaine a Bishop which is a Superiour and consequently your Presbyters may not impose hands on a Bishop as Chrysostome also telleth you The last is that where you say the people must haue the election of their Bishop or Pastour by Gods lawe Ambrose saieth it must be done by the iudgement of many Priests and not by the verdict of the people or laie Presbyters Thus see you that the auncient Fathers Ierome and Ambrose which are alleaged so constantlie not onelie for the Laie Presbyters but for the equalitie and Idemtitie of Bishops and Presbyters in the Apostles tyme come nothing neere your newe discipline The names were common but their callings different the wordes were not then seuered as nowe they bee but euen then Presbyters might not impose handes to ordaine Ministers that was reserued to some speciall and chiefe men trusted with the gouernement of others as well Teachers as hearers and appointed to succeede in the Apostles places as shall appeare in the chapter next ensuing with more euidence CHAP. XIII That some chiefe Pastours in and euer since the Apostles times haue bene distinguished from the rest of the Presbyters by the power of ordination and right of succession and placed in euerie Citie to preserue the externall vnitie and perpetuitie of the Church whom the auncient Fathers did and we after them doe call by the name of Bishops BEfore I demonstrate the vocation and function of Bishops to be Apostolike the ambiguitie of the name of Bishop and communitie of many things incident and appertinent both to Bishops and Presbyters vrge mee to lay downe and deliuer certaine peculiar markes and partes of the Bishops power and office whereby they are alwayes distinguished from Presbyters neuer confounded with them either in Scriptures Councils or Fathers Prerogatiues there were many appropriate vnto them by the authoritie of the Canons and custome of the Church as reconciling of penitents confirmation of Infants and others that were baptized by laying on their handes dedication of Churches and such like but these tended as Ierome saieth ad honorem sacerdotis potiùs quà m ad legis necessitatem to the honour of their Priesthood rather then to the necessitie of any lawe The things proper to Bishops which might not bee common to Presbyters were singularitie in succeeding and superioritie in ordaining These two the Scriptures and Fathers reserue onely to Bishops they neuer communicate theÌ„ vnto Presbyters In euery Church and Citie there might be many Presbyters there could bee but one chiefe to gouerne the rest the Presbyters for need might impose handes on Penitents and Infants but by no meanes might they ordaine Bishops or Ministers of the word and Sacraments Neither are these trifling differences or deuised by me The external vnitie and perpetuitie of the Church depend wholy on these As to auoyde schismes Bishops were first appointed so to maintaine the Churches in vnitie the singularitie of one Pastour ouer each flocke is commended in the Scriptures And as Bishops preserue the vnitie of each Church in that there may bee but one in a place so they continue the same vnto perenuitie by ordaining such as shall both helpe them liuing and succeed them dying Cyprian hath written an whole booke to prooue that the vnitie of each Church resteth on the singularitie of the Pastour whither I remit him that is desirous to read more at large as also to his first booke and third epistle intreating of the same matter and written to Cornelius The effect of all is contained in these wordes Who is so wicked and perfidious who so mad with the furie of discord that beleeueth the vnitie of God the Lords vesture the Church of Christ may bee torne in pieces or dare teare it Himselfe in his Gospell warneth and teacheth vs saying There shall bee one flocke and one shepeheard And doeth any man thinke there may bee in one place either many shepeheardes or many flockes In the foresayd Epistle speaking of himselfe not of the Bishop of Rome as fondly and falslie the Papistes conceiue hee saieth Heresies haue sprung and schismes risen from none other fountaine then this that Gods Priest is not obeyed nor ONE PRIEST in the Church acknowledged for the time to bee iudge in Christes steade to whom if all the brethren would be subiect according to the diuine directions no man would after the diuine iudgements after the suffrages of the people after the consent of other Bishops make himselfe iudge nowe not of the Bishop but of God Ierome saieth as much The dumbe beastes and wilde herdes doe follow their leaders the Bees haue their kings the Cranes flie after one like an Alphabet of letters One Emperour one Iudge of each Prouince Rome as soone as it was built could not haue two brethren to be kings Iacob Esau fought in one wombe Euery Church hath but one Bishop one chiefe Presbyter one chiefe Deacon and each ecclesiasticall order resteth on their Rulers In a shippe is but one that directeth the helue in an house but one Master in an armie neuer so great the signe of one Generall is expected Yea the very safetie of the Church dependeth on the dignitie of the chiefe Priest or