non solùm ab Apostolis edoctus .... sed etiam ab Apostolis in Asiâ in eâ quae est Smyrnis Ecclesiâ constitutus Episcopus .... testimonium his perhibent quae sunt in Asiâ Ecclesiae omnes qui usque adhuc successerunt Polycarpo c. The same also is witnessed by S. Ierome and * Eusebius Quoniam autem valdè longum est in tali volumine omnium Ecclesiarum successiones enumerare to use S. Irenaeus his expression It were an infinite labour to reckon up all those whom the Apostles made Bishops with their own hands as S. Dionysius the Areopagite at Athens Cajus at Thessalonica Archippus at Colosse Onesimus at Ephesus Antipas at Pergamus Epaphroditus at Philippi Crescens among the Gaules Evodias at Antioch Sosipater at Iconium Erastus in Macedonia Trophimus at Arles Iason at Tarsus Silas at Corinth Onesiphorus at Colophon Quartus at Berytus Paul the Proconsul at Narbona besides many more whose names are not recorded in Scripture as these forecited are so many as Eusebius counts impossible to enumerate it shall therefore suffice to summe up this digest of their acts and ordinations in those generall foldings us'd by the Fathers saying that the Apostles did ordaine Bishops in all Churches that the succession of Bishops downe from the Apostles first ordination of them was the only argument to prove their Churches Catholick and their adversaries who could not doe so to be Hereticall This also is very evident and of great consideration in the first ages while their tradition was cleare and evident and not so bepudled as it since hath been with the mixture of Hereticks striving to spoile that which did so much mischiefe to their causes Edant origines Ecclesiarum suarum evolvant ordinem Episcoporum suorum ita per successiones ab initio decurrentem ut primus ille Episcopus aliquem ex Apostolis aut Apostolicis viris habuerit authorem antecessorem hoc modo Ecclesiae Apostolicae census suos deferunt c. And when S. Irenaeus had reckoned twelve successions in the Church of Rome from the Apostles nunc duodecimo loco ab Apostolis Episcopatum habet Eleutherius Hâc ordinatione saith he successione ea quae est ab Apostolis in Ecclesiâ traditio veritatis praeconiatio pervenit usque ad nos est plenissima haec ostensio unam candem vivatricem fidem esse quae in Ecclesiâ ab Apostolis usque nunc sit conservata tradita 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 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 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 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 Apostolicall 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
these words Angel or Apostle although they signifie Mission or Legation yet in Scripture they often relate to the persons to whom they are sent As in the examples before specified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles of the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel of the Church of Ephesus and diverse others Their compellation therefore being a word of office in respect of him that sends them and of Eminence in relation to them to whom they are sent shewes that the Angel was the Ruler of each Church respectively 2. Because acts of jurisdiction are concredited to him as not to suffer false Apostles So to the Angel of the Church of Ephesus which is clearly a power of cognisance and coërcion in causis Clericorum to be watchfull and strengthen the things that remaine as to the Angel of the Church in Sardis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first is the office of Rulers for they Watch for your Soules And the second of Apostles and Apostolike men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudas and Silas confirm'd the Brethren for these men although they were but of the 72 at first yet by this time were made Apostles and cheife men among the Brethren S. Paul also was joyned in this worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went up and downe confirming the Churches And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Paul To confirme the Churches and to make supply of what is deficient in discipline and government these were offices of power and jurisdiction no lesse then Episcopall or Apostolicall and besides the Angel here spoken of had a propriety in the people of the Diocesse Thou hast a few names even in Sardis they were the Bishops people the Angel had a right to them And good reason that the people should be his for their faults are attributed to him as to the Angel of Pergamus and diverse others and therefore they are deposited in his custody He is to be their Ruler and Pastor and this is called his Ministery To the Angel of the Church of Thyatira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have knowne thy Ministery His office therefore was Clericall it was an Angel-Minister and this his office must make him the guide and superiour to the Rest even all the whole Church since he was charg'd with all 3. By the Angel is mean't a singular person for the reprehensions and the commendations respectively imply personall delinquency or suppose personall excellencyes Adde to this that the compellation is singular and of determinate number so that we may as well multiply Churches as persons for the seaven Churches had but seaven starres and these seaven starres were the Angels of the seaven Churches And if by seaven starres they may meane 70 times seaven starres for so they may if they begin to multiply then by one starre they must meane many starres and so they may multiply Churches too for there were as many Churches as starres and no more Angels then Churches and it is as reasonable to multiply these seaven Churches into 7000 as every starre into a Constellation or every Angel into a Legion But besides the Exigency of the thing it selfe these seaven Angels are by Antiquity called the seaven Governours or Bishops of the seaven Churches their very names are commemorated Vnto these seaven Churches S. Iohn saith Arethas reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an equall number of Angel-Governours and Oecumenius in his scholia upon this place saith the very same words Septem igitur Angelos Rectores septem Ecclesiarum debemus intelligere eò quòd Angelus Nuntius interpretatur saith S. Ambrose and againe Angelos Episcopos dicit sicut docetur in Apocalypsi Iohannis Let the woman have a covering on her head because of the Angels that is in reverence and subjection to the Bishop of the Church for Bishops are the Angels as is taught in the Revelation of S. Iohn Divinâ voce sub Angeli Nomine laudatur praepositus Ecclesiae so S. Austin By the voyce of God the Bishop of the Church is commended under the title of an Angel Eusebius names some of these Angels who were then Presidents and actually Bishops of these Churches S. Policarpe was one to be sure apud Smyrnam Episcopus Martyr saith Eusebius He was the Angel of the Church of Smyrna And he had good authority for it for he reports it out of Polycrates who a little after was himselfe an Angell of the Church of Ephesus and he also quotes S. Irenaeus for it out of the Encyclicall Epistle of the Church of Smyrna it selfe and besides these authorities it is attested by S. Ignatius and Tertullian S. Timothy was another Angell to wit of the Church of Ephesus to be sure had beene and most likely was still surviving Antipas is reckoned by Name in the Revelation and he had been the Angel of Pergamus but before this booke written he was turned from an Angel to a Saint Melito in all probability was then the Angel of the Church of Sardis Melito quoque Sardensis Ecclesiae Antistes Apollinaris apud Hierapolim Ecclesiam regens celeberrimi inter caeteros habebantur saith Eusebius These men were actually living when S. Iohn writ his Revelation for Melito writ his book de Paschate when Sergius Paulus was Proconsul of Asia and writ after the Revelation for he writ a treatise of it as saith Eusebius However at least some of these were then and all of these about that time were Bishops of these Churches and the Angels S. Iohn speakes of were such who had Iurisdiction over their whole Diocesse therefore these or such as these were the Angels to whom the Spirit of God writ hortatory and commendatory letters such whom Christ held in his Right hand and fix'd them in the Churches like lights set on a Candlestick that they might give shine to the whole house The Summe of all is this that Christ did institute Apostles and Presbyters or 72 Disciples To the Apostles he gave a plenitude of power for the whole commission was given to them in as great and comprehensive clauses as were imaginable for by vertue of it they received a power of giving the Holy Ghost in confirmation and of giving his grace in the collation of holy Orders a power of jurisdiction and authority to governe the Church and this power was not temporary but successive and perpetuall and was intended as an ordinary office in the Church so that the successors of the Apostles had the same right and institution that the Apostles themselves had and though the personall mission was not immediate as of the Apostles it was yet the commission and institution of the function was all one But to the 72 Christ gave no commission but of preaching which was a very limited commission There was all the immediate Divine institution of Presbyterate as a distinct order that can be fairely pretended But yet
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 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 Thyatira in permitting the woman to teach and seduce the people but to the Bishop was committed the cognisance of causes 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 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 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 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 consilio Ecclesiae gubernabantur Postquam verò unusquisque eos quos baptizabat suos putabat esse non Christi in toto orbe 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 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
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 etiam foris nobilitatem suam dilataverint The reason was as he insinuates before Sapiâ—ntes 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 Bishop Morton and of England Scotland by the treaty of 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 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 be 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 dispensatioÌ„ 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 putare summa papaverum And therefore in the three ages of Martyrs it was
demonstrat and in the same chapter PONTIFEX Princeps Sacerdotumest One word more there is often used in antiquity for Bishops and that 's SACERDOS Sacerdotum autem â—ipartituâ— est ordo say S. Clement and Anacletus for they are Majores and Minores The Majores Bishops the Minâ—res Presbyters for so it is in the Apostolicall Constitutions attributed to S. Clement Episcopis quidem assignavimus attribuimus quae ad PRINCIPATUM SACERDOTII pertinent Presbyteris verò quae ad Sacerdotium And in 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 Eusebius and summus Sacerdos the Bishop alwaies Dandi baptismum jus habet summus SACERDOS qui est Episcopus saith 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. 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 SACâ—RDOTEM Dei agnoscentes contestantes * Eusebius reckoning some of the chief Bishops assembled in the Councell of Antioch In quihus 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 Bishops of Hierapolis saith Eusebius and the Bishops of the Province of Arles speaking of their first Bishop Trophimus ordained Bishop by S. Peter say quod prima inter Gallias Arelatensis civitas missum à Beatissimo Petro Apostolo sanctum Trophimum habere meruit SACERDOTEM *** The Bishop also was ever design'd when ANTISTES Ecclesiae was the word Melito 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 *** 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 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 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 Sacer dos est sed Episcopus PRIMUS est ut omnis Episcopus Presbyter sit non omnis Presbyter Episcopus Hic enim Episcopus est qui inter Presbyteros PRIMUS est The bishop is PRIMUS PRESBYTER that is PRIMUS SACâ—RDOS h. e. PRINCEPS EST SACERDOTUM so he expounds it not Princeps or Primus INTER 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 diutissimè 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 Pupianus ac nisi saith he apud te purgati fuerimus .... ecce jam sex annis nec fraternitas habuerit Episcopum nec plebs praepositum nec grex Pastorem nec Ecclesia gubernatorem nec Christus antistitem 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 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 first Bishops are by all Antiquity reckoned as a distinct office of Clergy Si quis Presbyter aut Diaconus aut quilibet de Numero Clericorum .... pergat ad alienam parochiam praeter Episcopi sui conscientiam c. So it is in the fifteenth Canon of the Apostles and so it is there plainly distinguished as an office different from Presbyter and Deacon above thirty times in those Canons and distinct powers given to the Bishop which are not given to the other and to the Bishop above the other * The Councell of Ancyra inflicting censures upon Presbyters first then Deacons which had faln in time of persecution gives leave to the Bishop to mitigate the paines as he sees cause Sed si ex Episcopis aliqui in iis vel afflictionem aliquam .... viderint in eorum potestate id esse The Canon would not suppose any Bishops to fall for indeed they seldome did but for the rest provision was made both for their penances and indulgence at the discretion of the Bishop And yet sometimes they did fall Optatus bewailes it but withall gives evidence of their distinction of order Quid commemorem Laicos qui tunc in Ecclesiâ nullâ fuerant dignitate suffulti Quid Ministros plurimos quid Diaconos in tertio quid Presbyteros in secundo Sacerdotio constitutos Ipsi apices Principes omnium aliqui Episcopi aliqua instrumenta Divinae Legis impiè tradiderunt The Laity the Ministers the Deacons the Presbyters nay the Bishops themselves the Princes and chiefe of all prov'd traditors The diversity of order is here fairely intimated but dogmatically affirmed by him in his 2 d book adv Parmen Quatuor genera capitum sunt in Ecclesiâ Episcoporum Presbyterorum Diaconorum fidelium There are foure sorts of heads in the Church Bishops Presbyters Deacons and the faithfull Laity And it was remarkable that when the people of Hippo had as it were by violence carried S. Austin to be made Priest by their Bishop Valerius some seeing the good man weep in consideration of the great hazard and difficulty accruing to him in his ordination to such an office thought he had wept because he was not Bishop they pretending comfort told him quia locus Presbyterii licet ipse majore dignus esset appropinquaret tamen Episcopatui The office of a Presbyter though indeed he deserv'd a greater yet was the next step in order to a Bishoprick So Possidonius tells the story It was the next step the next in descent in subordination the next under it So the Councell of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is sacriledge to bring downe a Bishop to the degree and order of a Presbyter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Councell permits in case of great delinquency to suspend him from the execution of his Episcopall order but still the character remaines and the degree of it selfe is higher * Nos autem idcirco haec scribimus Fratres chariss quia novimus quà m Sacrosanctum debeat esse Episcopale Sacerdotium quod clero plebi debet esse exemplo said the Fathers of the Councell of Antioch in Eusebius The office of a Bishop is sacred and exemplary both to the Clergy and the People Interdixit per omnia Magna Synodus non Episcopo non Presbytero non Diacono licere c. And it was a remarkable story that Arius troubled the Church for missing of a Prelation to the order and dignity of a Bishop Post Achillam enim Alexander .... ordinatur Episcopus Hoc autem tempore Arius in ordine Presbyterorum fuit Alexander was ordain'd a Bishop and Arius still left in the order of meer Presbyters * Of the same exigence are all those clauses of commemoration of a Bishop and Presbyters of the same Church Iulius autem Romanus Episcopus propter senectutem defuit erantque proâ—o praesentes Vitus Vincentius Presbyteri ejusdem Ecclesiae They were his Vicars and deputies for their Bishop in the Nicene Councell faith Sozomen But most pertinent is that of the Indian persecution related by the same man Many of them were put to death Erant autem horum alii quidem Episcòpi alii Presbyteri alii diversorum ordinum Clerici * And this difference of Order is cleare in the Epistle of the Bishops of Illyriâ—um to the Bishops of the Levant De Episcopis autem constituendis vel comministris jam constitutis si permanserint usque ad finem sani bene .... Similitèr Presbyteros atque Diaconos in Sacerdotali ordine definivimus c. And of Sabbatius it is said Nolens in suo ordine Manere Presbyteratus desiderabat Episcopatum he would not stay in the order of a Presbyter but desir'd a Bishoprick Ordo Episcoporum quadripartitus est in Patriarchis Archiepiscopis Metropolitanis Episcopis saith S. Isidore Omnes autem superiùs disignati ordines uno eodemque vocabulo Episcopi Nominantur But it were infinite to reckon authorities and clauses of exclusion for the three orders of Bishops Priests and Deacons we cannot almost dip in any tome of the Councells but we shall find it recorded And all the Martyr Bishops of Rome did ever acknowledge and publish it that Episcopacy is a peculiar office and order in the Church of God as is to be seen in their decretall Epistles in the first tome of the Councells * I onely summe this up with the attestation of the Church of England in the preface to the book of ordination It is evident to all men diligently reading holy Scripture and Ancient Authors that from the Apostles times there have been these ORDERS of Ministers in Christs Church Bishops Priests and Deacons The same thing exactly that was said in the second Councell of Carthage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But wee shall see it better and by more reall probation for that Bishops were a distinct order appears by this 1. THe Presbyterate was but a step to Episcopacy as Deaconship to the Presbyterate and therefore the Councell of Sardis decreed that no man should be ordain'd Bishop but he that was first a Reader and a Deacon and a Presbyter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That by every degree he may passe to the sublimity of Episcopacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But the degree of every order must have the permanence and triall of no small time Here there is clearely a distinction of orders and ordinations and assumptions to them respectively all of the same distance and consideration And Theodoret out of the Synodicall Epistle of the same Councell saies that they complain'd that some from Arrianisme were reconciled and promoted from Deacons to be Presbyters from Presbyters to be Bishops calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a greater degree or Order And S. Gregory Nazianz. in his Encomium of S. Athanasius speaking of his Canonicall Ordination and election to a
enough Thus was Asclepius vici non grandis but yet he was Vagensis territorii Episcopus His seat might usually be in a little Citty if it was one of those townes in which according to the exigence of the Canons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which Bishops anciently were ordain'd and yet the appurtenances of his Diocesse large and extended and too great for 100 Parish Priests 4 ly The institution of Chorepiscopi proves most evidently that the Primitive Bishops were Diocesan not Parochiall for they were instituted to assist the Bishop in part of his Country-charge and were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visiters as the Councell of Laodicea calls them But what need such Suffragans such coadjutors to the managing of a Parish Indeed they might possibly have been needfull for the managing of a Citty-parish especially if a whole Citty was a Parish as these objectors must pretend or not say Primitive Bishops were Parochiall But being these Chorepiscopi were Suffragans to the Bishop and did their offices in the country while the Bishop was resident in the Citty either the Bishops parish extended it selfe from Citty to Country and then it is all one with a Diocesse or else we can find no imployment for a Chorepiscopus or Visiter * The tenth Canon of the Councell of Antioch describes their use and power Qui in villis vicis constituti sunt Chorepiscopi .... placuit sanctae Synodo ut modum proprium recognoscant ut gubernent sibi subjectas Ecclesias They were to governe the Churches delegated to their charge It seems they had many Churches under their provision and yet they were but the Bishops Vicars for so it followes in the Canon he must not ordaine any Presbyters and Deacons absque urbis Episcopo cui ipse subjicitu◠Regio Without leave of the Bishop of the Citty to whom both himselfe and all the Country is subordinate 5. The Bishop was one in a Citty wherein were many Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Ignatius There is one Altar in every Church and ONE BISHOP together with the Presbytery and the Deacons Either then a whole City such as Rome or Ierusalem which as Iosephus reports had 400 Synagogues must be but one Parish and then they had as good call a Bishops charge a Diocesse as a Parish in that latitude or if there were many Parishes in a Citty and the Bishop could have but one of them why what hindred but that there might in a Citty be as many Bishops as Presbyters For if a Bishop can have but one Parish why may not every Parish have a Bishop But by the ancient Canons a City though never so great could have but one for it selfe and all the Country therefore every parish-Priest was not a Bishop nor the Bishop a meere parish-Priest Ne in unâ civitate duo sint Episcopi was the Constitution of the Nicene Fathers as saith Ruffinus and long before this it was so known a businesse that one City should have but one Bishop that Cornelius exprobrates to Novatus his ignorance is ergo qui Evangelium vendicabat nesciebat in Ecclesiâ Catholicâ unum Episcopum esse debere ubi videbat esse Presbyteros quadraginta sex Novatus the Father of the old Puritans was a goodly Gospeller that did not know that in a Catholick Church there should be but one Bishop wherein there were 46 Presbyters intimating clearely that a Church that had two Bishops is not Catholick but Schismatick at least if both be pretended to be of a fixt residence what then is he that would make as many Bishops in a Church as Presbyters He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he fights against God if S. Ambrose say true Deus enim singulis Ecclesiis singulos Episcopos praeesse decrevit God hath decreed that one Bishop should rule in one Church and of what extent his ONE CHURCH was may easily be guessed by himselfe who was the Ruler and Bishop of the great City and province of Millaine * And therefore when Valerius as it was then sometimes used in severall Churches had ordain'd S. Austin to be Bishop of Hippo whereof Valerius was also Bishop at the same time S. Austin was troubled at it as an act most Uncanonicall and yet he was not ordain'd to rule in common with Valerius but to rule in succession and after the consummation of Valerius It was the same case in Agelius a Novatian Bishop ordaining Marcian to be his successor and Sisinnius to succeed him the acts were indeed irregular but yet there was no harme in it to this cause they were ordain'd to succeed not in conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Sozomen It is a note of Schisme and against the rule of H. Church to have two Bishops in one chaire Secundus Episcopus nullus est saith S. Cyprian And as Cornelius reports it in his epistle to S. Cyprian it was the voice of the Confessors that had been the instruments and occasions of the Novatian Schisme by erecting another Bishop Nec non ignoramus unum Deum esse unum Christum esse Dominum quem confessi sumus unum spiritum 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 if plenty will doe it in S. Chrysostome Theodoret S. Hierom Oecumenius Optatus S. Ambrose and if he please he may read a whole booke of it written by S. Cyprian de Vnitate Ecclesiae sive de singularitate Prelatorum 6 ly 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 Episcopum sollicitudinem totius provinciae