OBSERVATIONS ON THE FIRST and SECOND OF THE CANONS Commonly ascribed to the Holy Apostles WHEREIN An Account of the Primitive Constitution and Government of Churches is contained Drawn from ancient and acknowledged Writings GLASGOW By Robert Sanders Printer to the City and University 1673. The FIRST CANON 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bishop shall be ordained by two or three Bishops A BISHOP THIS word is sometime taken for a Spy so Estathius ad Homeri K. sometime for a Defender so Hector was called Bishop of Troy by Homer Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was among the Athenians a publick Office so called and in this sense it was also used among the Romans so Cicero ad Atticum Lib. 7. Epist. 11. tells That Pompey would had him to be quem tota compania maritima ora habeant Episcopum ad quem delectus summa negotii referatur ff de mun hon leg ult parag item Episcopi sunt qui praesunt pani caeteris rebus vaenalibus This term is sometime in the Old Testament And Clemens Romanus Epist. ad Rom. proves Bishop and Deacon to be no new terms from Isai. 60.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in our Edition we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where on the way mark how different the present Edition of the Septuagint is from that which Clemens made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also Psalm 109.8 Among the Iews he who was the chief of the Synagogue was called Chazan hakeneseth the Bishop of the Congregation and Sheliach tsibbor the Angel of the Church And the Christian Church being modelled as near the form of the Synagogue as could be as they retained many of the Rites so the form of their Government was continued and the names remained the same But more of this afterward Clemens Romanus in his Epistle speaks only of Bishops and Deacons Polycarp again in his Epistle speaks only of Presbyters and Deacons where some object that it would seem that both in the Church of Corinth to which Clement wrote and in that of Philippi to which Polycarp wrote there were but two Orders of Churchmen whom the one calls Bishops the other Presbyters But if Polycarp's Epistle be genuine then these of Ignatius which he there mentions must be so too and in them the matter is past Controversie Epiphanius lib. 3. baer 75. tells that at first there were only Bishops and Deacons which he saith he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that ubi Episcopi erant jam constituti scripsit Episcopis Diaconis Non enim omnia statim potuerunt Apostoli constituere Presbyteris enim opus est Diaconis per hos enim duos Ecclesiastica compleri possunt ubi vero non inventus est quis dignus Episcopatu permansit locus sine Episcopo Ubi autem opus fuit erant digni Episcopatu constituti sunt Episcopi cum autem multitudo non esset non inventi sunt inter ipsos qui Presbyteri constituerentur contenti erant solo Episcopo in loco constituto Verum sine Diacono impossibile est esse Episcopum So it seems that from these profound Histories which he had read it appeared that in some Villages there were only Presbyters and no Bishops because in those places none were found worthy of it But certainly these places were obliged to depend upon some place where there was a Bishop constitute For if none were worthy to be Bishops much less were they worthy to constitute a Church within themselves and independent It also appears that in some places at first they had no Presbyters And indeed where the number of Christians was so small as no doubt it was in many places at first a Bishop alone might well have served a whole City But where the Christians were more numerous there were need of more hands to assist the Bishop in his work As for that of Polycarp's naming no Bishop but only Presbyters and Deacons perhaps he wrote in the vacancy of the See so we find many Letters of Cyprian's ad Clerum Romanum when there was no Bishop Besides it is known that at first the names of Bishop and Presbyter were used promiscuously Presbyters were so called not from their age as they were men but from the age of their Christianity For a Neophite was not to be ordained and the Presbyters did jointly with the Bishop both rule and feed the flock But some do stretch this too far as if always the eldest Presbyter had been chosen Bishop The Commentaries upon the Epistles commonly called Ambrose's but truly Hilary the Deacons of which I shall say nothing it being now agreed among the Criticks that they are his upon the 4th of the Eph. After he hath at length shewn the difference which was betwixt the Churches in the Apostles times when they were not fully constitute and the ages that succeeded he tells how at first all in the Clergy baptized and preached and that on any day or where they had opportunity But afterwards Deacons were restrained in this and things were astricted to certain times and places Hinc est ergo saith he unde nunc neque Diaconi in populo praedicant nec Clerici nec Laici baptizant Ideo non per omnia conveniunt scripta Apostolica ordinationi quae nunc in Ecclesiâ est quia haec inter ipsa primordia sunt scripta Nam Timotheum à se creatum Presbyterum Episcopum nominat quia primi Presbyteri Episcopi appellabantur ut recedente eo sequens ei succederet Denique apud AEgyptum Presbyteri consignant si praesens non sit Episcopus sed quia coeperunt praesentes Episcopi indigni inveniri ad primatus tenendos immutata est ratio prospiciente Concilio ut non ordo sed meritum crearet Episcopum Multorum Sacerdotum judicio constitutum ne indignus temere usurparet esset multis scandalo And like to this is what he saith on 1 Tim. 3. from which words it would appear that he thought the Elder Presbyter without any Election or Ordination succeeded unto the Chair of the deceased Bishop But this is directly contrary even to what Ierome himself saith neither do we find any such constitution as that he mentions either in the Acts of the Council of Nice or of any other It is true Clemens Romanus saith That the Apostles ordained their first fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the Bishops and Deacons of them who should afterward believe but he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trying them by the Spirit that of discerning spirits being among their extraordinary gifts and though they ordained no Neophyte yet there is no reason to believe that either they made the eldest Christians Presbyters or the eldest Presbyters Bishops The choice of Matthias and of the seven Deacons shews that it went not simply by age St. Iames the younger was Bishop of Ierusalem and Timothy was but young when ordained Yet the
more secret But many of the people flocked about him and with tears besought him to have compassion on them yet he finding the dissention about him growing hotter among the Bishops went again to the Council and charged them by the holy Trinity that they would compose their differences peaceably adding But if I seem the occasion of any dissention among you I am not more worthy than the Prophet Jonas throw me in the sea and these raging billows shall quickly be calmed since I shall choose any thing you please so if I be innocent for drawing you to agreement on my account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After which he went to the Emperor and with great earnestness begged his permission to retire which having obtained he called the Clergy and people together and with many tears took leave of them charging them to continue stedfast in the faith This being done he retired to Arianze a Village of Cappadocia which belonged to him by inheritance and continued in his retirement giving himself to his Poetry till he died in an old age That which next occurs to be considered is in what places Bishopricks were founded and Bishops setled We find in all Cities where the Gospel was planted and Churches constituted that Bishops were also ordained Among the Jews where ever there were an hundred and twenty of them together there did they erect a Synagogue Compare with this Acts I. 15. where the number of those that constituted the first Christian Church is the same So it is like where ever there was a competent number of Christians together that a Church was there setled Yet in some Villages there were Churches and Bishops so there was a Bishop in Bethany And S. Paul tells of the Church of Cenchrea which was the port of Corinth It is true some think that the Church of Corinth met there So these of Philippi went out of the City by a River side to prayer Acts 16.13 But we find Acts 18. that there was a Synagogue in Corinth and that S. Paul stayed in the House of Justus near the Synagogue and therefore there is no reason to think that the Christians should have had their meeting without the City since there was no persecution then stirring and neither in the Acts nor in any of the Epistles is there mention made of their going out to Cenchrea Therefore it is probable that the Church of Cenchrea was distinct from Corinth and since they had Phebe for their Deaconness it is not to be doubted but they had both Bishops and Deacons From the several Cities the Gospel was dilated and propagated to the places round about But in some Countries we find the Bishopricks very thick set They were pretty throng in Africk for at a Conference which Augustine and the Bishops of that Province had with the Donarists there were of Bishops two hundred eighty six present and one hundred and twenty absent and sixty Sees were then vacant which make in all four hundred sixty and six There were also two hundred seventy nine of the Donarists Bishops Sozom. lib. 7. hist. cap. 19. speaking how differently constituted some Churches were he tells how in Scythia though there were many Cities yet there was but one Bishop But in other Nations there were Bishops even in their Villages as he knew to be among the Arabians and Cyprians Theodoret tells that there were eight hundred Parishes within his Diocese Epist. 113. But it is to be observed that in those places where the Gospel was latest of planting the Bishopricks are fewer and consequently larger It is reported that in the vast tract of the Abyssin Churches there is one only Bishop at Abuna Balsamon on the 57. Canon of Laodicea tells that at that time in some Churches of the East it was neither safe nor expedient for them to have Bishops and they were supplied by Visiters sent them from other Bishops so that they had no Bishops of their own which was occasioned both by their poverty and the smalness of their number yet they were under the care and charge of other Bishops Some Churches lay long vacant and without Bishops In Carthage when Hunnerick invaded them they wanted a Bishop twenty four years and he offering them one providing the Arrians might have the free exercise of their Religion among them they answered that upon these terms Ecclesia non delectatur Episcopum habere so Victor lib. 2. pers V and. When Miletus was driven out of Antioch for ten years together Diodorus and Flavian two Presbyters ruled that Church Theodor. lib. 4. hist. cap. 23. Some places are alledged to have had the Gospel long before there were Bishops among them and particularly Scotland for Major lib. 2. cap. 2. faith per Sacerdotes Monachos sine Episcopis Scoti in fide eruditi erant The time of our conversion to the faith is reckoned to have been An. 263. And Palladius reckoned the first Bishop came not for an hundred and seventy years after that in the year 430. Fordown in his Chronicle lib. 3. cap. 8. faith Ante Palladii adventum habebant Scoti fidei Doctores Sacramentorum administratores Presbyteros solum vel Monachos ritum sequentes Ecclesiae primitivae These were called Culdes though in some Bulls they be Celli Dei Boethius thinks it is Culdei quasi cultores Dei but others judg that it is from the Cells wherein they lived which were held in great esteem and after their death were turned into Churches and from thence they think the name Kil is to this day so much used as Kilpatrick Kilmarnock Kilbride c. Of these Boethius saith That by common suffrage they made choice of one of their number to be chief over them who was called Episcopus Scotorum so lib. 6. fol. 92. This is contradicted by Buchanan lib. 5. who faith That before Palladius his coming Ecclesiae absque Episcopis per Monachos regebantur minori quidem cum fastu externâ pompâ sed majore simplicitate sanctimoniâ But all our old Manuscripts being gone it will not be easie to come to a decision about this matter The Gothick Churches are said to have been planted and constituted before Ulphilas their first Bishop came unto them for seventy years together In the beginning the Bishop's whole charge was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the strain of Ignatius his Epistles especially that to Smyrna it would appear that there was but one Church at least but one place where there was one Altar and Communion in each of these Parishes for he saith There was one Bishop one Church and one Altar And Cyprian phraseth the erecting of a Schism by the erecting of an Altar against an Altar which seems to import that there was but one Altar in the Bishops Parish While the number of the Christians was but small they might well have all met together in one place but as they increased and the persecutions grew upon them they must have had several
all that pertained to the Ordination and the whole Office of it and that the latter is to be restrained to that particular rite of Imposition of hands given in the Ordination Nor do I remember of any place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands for the Election of Churchmen except in the fifth Canon of Laodicea which discharges it to be in the presence of the hearers and if we compare that with the 13th Canon of the same Council which discharges the popular elections we shall see the reason why they likewise forbid the elections to be in the peoples hearing which was for avoiding tumults Balsamon on this Canon refutes their mistake who understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who founded their gloss on that Canon of Laodicea which Zonaras and Aristenus doth Quae enim fit in Ecclesia ordinatio per preces mysticas peragitur etiamsi fiat coram multis And he proves his gloss from the 4. Canon of Nice which appoints the elections of the Bishops to be by the whole Bishops of the Province or by three at least Therefore this Canon cannot be meant of the elections of Bishops since two suffice by this rule for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the recurring of this same word in the next Canon he confirms his assertion since Presbyters and Deacons were not according to him elected by Suffrages Whence we see how groundless a nicety theirs is who would distinguish them as if the former had been the election the latter the ordination It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Greek Authors almost constantly taken for the election of Magistrates which was ordinarily done in Greece by the extention or elevation of the hand so Budaeus upon the word and Cicero pro Flacco speaks of their psephismata porrigenda manu profundendoque clamore concitata But that distinction is not observed in sacred Writings in which these minute critical Modes of speaking are not attended to and since before they were to lay on hands they were to stretch forth their hands on the head of the person this word is not improperly used for that action and therefore Acts 14. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of Paul and Barnabas their ordaining of Elders where it is clear it cannot be meant of the election by the people but of their Ordination of Pastors This word in Scripture is also used for an appointment or election Acts 10. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for GOD's election and 2 Cor. 8.19 it is applied to these who were chosen to carry a Message As for the Ordination of Churchmen it is nothing else but a solemn Ceremony of blessing them by laying on of hands We find of old that all who were called out for any Divine Service were solemnly separated for it so were both Kings Priests and Prophets And the Law of Nature saith that to all Functions for which a great veneration is due there should be a solemn Inauguration The laying of the hand upon the head was the rite of Benediction Gen. 48. 14. Jacob blessing Joseph's Children doth it with that Ceremony In like manner Deut. 34. 19. did Moses bless Joshuah We see also by the sinners laying on their hands on the head of the Sacrifice that is was a Ceremony used in the devoting of things to GOD whence might rise that phrase among the Latins caput devovere And upon these accounts this was appropriated to the Ordination of Churchmen who are to be both blessed and devoted to GOD. We find this ceremony also used in the New Testament on many and different occasions sometimes when they healed diseases Mark 16. 8. They shall lay their hand on the sick and they shall recover And our LORD usually touched the sick with his hand Acts 28. 8. S. Paul lays his hands on Publius Likewise when they conferred the holy Ghost on any who were baptized they used this ceremony so Acts 8.17 and 19. 6. And farther when they appointed any for the Ministery of the Gospel they separated and blessed them by the laying on of hands so 1 Tim. 4.15 and 5.22 and 2 Tim. 1.6 Deacons were also ordained by this ceremony Acts 6. 6. As also when they sent any on a particular mission though already sanctified for the work of the Gospel they laid hands on them so Acts 13. 3. Paul and Barnabas were ordained for the Ministery of the Gentiles From all which it is clear that they used imposition of hands as the constant ceremony of Benediction and as a concomitant of it and not as a ceremony of it self significant and sacramental Among the Ancients Imposition of hands was used not only in Confirmation which is undoubted and is by many founded on that of Hebrews 6.2 where laying on of hands being joined with Baptism and reckoned among foundations seems to be common to all Christians But they also used it in the receiving of penitents so 19th Canon of Laodicea As for the form of ordaining Bishops we see here it was to be done by Bishops which is agreed to by all only Eutychius seems to say that in Alexandria Presbyters ordained the Bishop But as for the number of the Bishops who were to ordain this seems to be later and more sutable to the state of the Churches after they were constituted than while they were under persecution The number of three was appointed Conc. Arel 1. Can. 21. Nic. Can. 4. Arel 2. Can. 5. Carth. 2. Can. 12. And see more of this Gratian dist 64. This seems to have been founded on Timothy's Ordination which is said to have been done by the Presbytery which Chrysostom understands of a Company of Bishops But it is not probable that in the time of persecution when Bishops neither durst leave their own flocks nor meet in any number this was then observed and divers accounts are given of Ordinations where we hear only of one Bishop ordaining Gregory Thaumaturg was ordained by Fidimus Bishop of Amasia who went to the Wilderness to seek him And there are many instances among the Lives of the Solitaries of such as were brought to a Bishop and ordained by him without any other assisting him So Synesius Epist. 67. tells how Siderius was ordained a Bishop only by Philo Bishop of Cyrene and tho he call that a Transgression of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and confesseth it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since he was neither ordained in Alexandria nor by three Bishops yet he justifies it from the necessity of the times wherein such freedom of Assemblies was not safe And Gregory the Great allowed Augustine to ordain alone in England who upon that did ordain some Bishops alone as Beda relates Dionysius the Areopagite cap. 5. de Eccles. hierar giving the account of the Ordination of Bishops represents it as done by one person Anno 555 after Vigilius Bishop of Rome his death Pelagius who
Urcisinus brake out into such a tumult that there were in Basilicâ Sicinini ubi ritus Christiani est Conventiculum centum triginta septem peremptorum cadavera reperta lib. 27. And he adds It was no wonder they struggled so about it because id adepti futuri sunt ita securi ut ditentur oblationibus matronarum procedantque vehiculis insidentes circumspecte vestiti epulas curantes profusas adeo ut eorum convivia Regales superent mensas qui esse poterant beati revera si urbis magnitudine despecta quam vitiis opponunt ad imitationem quorandam provincialium Antistitum viverent quos tenuitas edendi potandique parcissimè vilit as etiam indumentorum supercilia humum spectantia perpetuo Numini verisque ejus cultoribus ut puros commendant verecundos Because of those disorders in elections it was that Nazianz. Orat. 19. wished that the elections were only or chiefly in their hands who served at their Altar Sic enim nunquam Ecclesiis male esset Therefore he desires they should no more be committed iis qui opibus ac potentiâ pollent aut plebis impetui ac temeritati atque etiam plebeiorum vilissimo aut contemptissimo cuique as had been before Adding that the disorders which were in such elections made him loath his life and long to be in a Wilderness One effect of these confused elections was that some who were not Presbyters nay not so much as Christians were chosen Bishops for Orat. 20. on Basil when he tells how Basil was first ordained a Presbyter he regrates that many Bishops oft-times leaped into the Chair without any preceding degree which was contrary to Nature and Reason since among Saylors none is made at first a Pilot nor is there any at first made a General among Soldiers Nunc autem periculum est ne ordo omnium sanctissimus omnium maximè sit ridiculus non enim virtute magis quam maleficio scelere Sacerdotium paratur nec digniorum sed potentiorum throni sunt Adding that none is called a Physician before he understand diseases nor a Painter before he can mix colors Antistes contra facile invenitur non elaboratus sed recens Uno die sancto fingimus eosque sapientes eruditos esse jubemus qui nihil didicerunt nec ad Sacerdotium quicquam prius contulerunt quam velle And Orat. 19. he tells how in Cesarea at an election of a Bishop his Father and other Bishops being present there arose a great sedition about it which could not be easily composed partly thorow the peoples fervor about the Faith partly thorow the eminence of the Chair which made the contentions greater But at length the whole people with one consent made choice of a person of great quality but not yet baptized to be their Bishop from which he was very averse but they took him by force and by the assistance of some Soldiers then in the City haled him to the Church and desired the Bishops not without threats to ordain him whereupon they overawed by fear and force first purified him and then set him upon the Throne but more with their hands than with their heart Chrysost also lib. 3. de Sacerdotio cap 15. shews the evil of these popular elections and that in them they looked more to riches and honor than to true worth But where the Synodical elections were set up the People were not wholly excluded from their interest in the choice as we see particularly in the Churches of Milan and Hippo. Neither were these Synodical elections so regular as Nazianzen hoped which appears from two famous Instances of Nectarius and Ambrosius Nectarius came to the Council of Constantinople in the company of Diodorus Bishop of Tarsus and then it was that upon some differences as you shall see afterwards Nazianzen retired from Constantinople And Nectarius thinking to go home to his Country came to his Bishop Diodorus to ask his blessing and receive his commands But at that time all Diodorus thoughts were how a fit Person might be found for Constantinople and looking on Nectarius considering his Gravity his gray Hairs and sweet Temper he thought it seems by a Divine Inspiration what if he were made Bishop And thereupon pretending another errand he took him to the Bishop of Antioch and whispering him in the Ear bid him consider how fit a Person Nectarius might prove for the Bishoprick of Constantinople Meletius laughed in his heart at Diodorus his simplicity who should think of Nectarius when so many famous Men had been named for that See by their Bishops After that Theodosius the Emperor commanded the Synod to give him in writing a list of such persons as were judged fit for that Chair which being laid upon Miletus to draw he to gratifie Diodorus puts Nectarius among them The Emperor at first reading began to think of Nectarius but at second reading positively concluded that he must be the Bishop The Synod was amazed and began to enquire about him and found that he was but a Catechumen whereupon they desired the Emperour to change his mind but he continuing resolute the Synod yielded and after they had baptized him they ordained him Bishop And by this we see that the Synod made the list but the Emperour named the person Near of kin to this is the story of Ambrose After Auxentius the Bishop of Milan his death Valentinian the Emperor called a Council of Bishops and appointed them to chuse some holy and fit person to be Bishop there Cujus authoritati nos subjiciamur cujusque reprehensiones ferre non dubitemus Etenim ut Imperatores nos simus rerum potiamur homines tamen esse nos humanis lapsibus obnoxios fatendum nobis est But the Synod referred the Election back to him that he might name the person yet he refused it and told them it was their business adding Ego vero id viribus meis majus ab officio meo alienum judico But as they went to consult about this the people of Milan did all run together to the Church to chuse their Bishops some of them were Arrians and others Orthodox and each party was contending to have the Bishop chosen of their own side At that time Ambrose a Noble Roman of the Consular Order was Prefect there to whom Valentinian when he sent him to that charge said Vade age non ut Iudex sed ut Episcopus He fearing that the concourse of the people might end in a Tumult came among them to prevent that and with great sweetness exhorted them to calmness and unity whereupon they much taken with his Speech cryed out with one accord Let Ambrose be Bishop But he resisted this as much as he could and did chide them for their indeliberate choice of a secular person who was a stranger to Ecclesiastical affairs and not so much as initiated into the faith for he was not then baptized Yet the Synod approving of their Election he
meeting places and consequently several persons to preside and officiate in these meetings But Damasus and Platina reckon that Evaristus who was Bishop of Rome about the 106 year was the first qui titulos in urbe Româ Presbyteris divisit so that before his time the Presbyters have all officiated here or there indefinitely according to the Bishop's appointment And Evaristus seems to have given them assignments to particular places As for the meaning of the word Tituli it is to be considered that the Christians met about the places where the Martyrs were buried and so their meeting places were called Memoriae Martyrum Now upon Burials some title or inscription being usually made it followed that the place of the burial or Gravestone was called Titulus among the Latins so Gen. 35.20 Jacob's erecting a Pillar upon Rachels Grave is rendred by the vulgar Latin erexit titulum super sepulchrum and Gen. 28.18 of Jacob's stone at Bethel it is said erexit in titulum and 2 Sam. 18. Absalom his Pillar is called Titulus Hence it is that Evaristus his dividing of the titles is to be understood of his giving particular assignments of several Churches to Presbyters The next thing to be examined is what were the actions appropriated to Bishops If we believe Ierome the Bishop did nothing which Presbyters might not do except Ordination By which we see that he judged Ordination could not be done without the Bishop Athanasius in his second Apology inserts among other papers an Epistle of the Synod of Alexandria mentioning that Ischyras his Ordination by Coluthus being questioned and examined and it being found that Coluthus had never been ordained a Bishop but that he had falsly pretended to that Title and Character all the Ordinations made by him were annulled and Ischyras with such others who were so ordained were declared Laicks Which is an undeniable instance that at that time it was the general sense of the Church that none but a Bishop might ordain Neither in any Author do we meet with an instance of any that were ordained by Presbyters save one that Cassian who was about the 500. year Collat. 4. cap. 1. gives of one Paphnutius a Presbyter in the Desert of Scetis who delighting in the Vertues of one Daniel ut quem vitae meritis gratiâ sibi parem noverat coaequare sibi etiam Sacerdotii ordine festinaret Eum Presbyterii honori provexit But what a few devout solitaries might do in a desert and undiscerned corner will be no precedent for a constituted Church else we may allow of Baptism with sand for that was once done in a Desert But Socrates had another Opinion of this who lib. 1. cap. 27. tells that Ischyras did a thin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the third Council of Toledo set down by Gratian dist 23. cap. 14. this Canon was made Quorundam Clericorum dum unus ad Presbyterium duo ad Levitarum ministerium sacrarentur Episcopus oculorum dolore detentus fertur manum suam super eos tantum imposuisse Presbyter quidam illis contra Ecclesiasticum ordinem benedictionem dedisse sed quia jam ille examini divino relictus humano judicio accusari non potest ii qui supersunt gradum Sacerdotii vel Levitici ordinis quem perverse adepti sunt amittant By which we see how far they were from allowing of any Ordination wherein a Bishop had not intervened It is further clear that the Bishop was looked upon as the Pastor of the Flock who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that Presbyters or Deacons could finish nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he was to give an account of the Souls of the people and indeed in these days a Bishoprick was onus more than honos The common treasury of the Church was also committed to his care so infra Can. 4. And as the Offerings of the faithful were laid down at the Apostles feet Acts 4.3.4 so were the collectae and the other goods of the Church laid in their hands For all the goods os the Church and collectae were at first deposited in the Bishop's hand and distributed by him tho afterwards there was an OEconomus appointed for that work Ignatius Epist. ad Magnes tells that they were to do nothing without their Bishop And ad Smyrn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 5. Canon of Laodicea they might no nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem Can. 19. Arel 1. As for Baptism Tertull de bapt saith Dandi quidem jus habet summus Sacerdos qui Episcopus dehinc Presbyteri Diaconi non quidem sine Episcopi authoritate propter Ecclesiae bonum quo salvo salva pax est alioquin laicis etiam jus est Firmilian ad Cyprianum which is reckoned the 75. among Cyprian his Epistles faith Majores natu and by what is a little after where he calls these Bishops it is clear he means not of Presbyters in Ecclesiâ praesidebant baptizandi manum imponendi ordinandi potestatem possidebant Pacian serm de Bapt. Lavacro peccata purgantur Chrismate spiritus super funditur utraque purgantur Chrismate spiritus super funditur utraque vero ist a manu ore Antistitis impetramus And even Ierome himself contra Luciferianos saith Sine Chrismate Episcopi jussione neque Presbyter neque Diaconus jus habent baptizandi By all which we see that Baptism was chiefly the Bishop's work and that the Presbyters did not baptize without his order As for the Eucharist Ignatius ad Smyrnenses saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin in his second Apol. giving the account of their Eucharist and whole service reckons all to have been managed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Tert. de cor mil. Non de aliorum quam praesidentium manibus sumimus But all this is very unjustly applied by such as would pretend to the whole Ecclesiastical Authority but would exempt themselves from the great labor of it For it is clear that according to the primitive constitution the Bishop was the immediate Pastor of the flock and the Presbyters were assumed by him in partem sollicitudinis the greatest of the load still lying on his own shoulders and this might have been some way managed by him where the Dioceses were smaller But the enlarging of the Dioceses hath wholly altered the figure of Primitive Episcopacy All that the Bishop can now do being to try entrants well and oversee these that are in charge which ought not to be performed either by these overly visitations in Synods or by a pompous procession through the Diocese but by a strict and severe Examen both of their lives and labors performed in such visitations as are sutable to the simplicity and humility of the Gospel As for Preaching it was ordinary at first even for persons not ordained to preach not to mention that of the Corinthians where every one brought his Psalm his
Isidorus Mercator and Dionysius Exiguns read it as appears by their Latin versions which are Sed nec Presbyteris civitatis licet sine Episcopi praecepto aliquid amplius imperare vel sine authoritate literarum ejus ' in unaquaque Parochiâ aliquid agere And this is according to Binius's Edition of them But in another Edition of Dionysius Exiguus by Iustellus he seems to have read it simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any supplement Another old Latin Edition published by Iustellus hath Sed neque Presbyteris civitatis licere sine jussione Episcopi sed cum ejusdem literis eundi ad singulas Parochias Ioannes Antiochen in his Collectio Canonum reads it simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ferrandus in his Breviatio Canonum Canon 92. cites this part of the Canon thus Ut Presbyteri civitatis sine jussu Episcopi nihil jubeant nec in unaguaque Paroeciâ aliquid agant Alexius Aristinus in his Synopsis hath the first part of the Canon but wants the second part And in his Gloss agrees with Zonaras as was before observed And so doth Simeon Logotheta in his Epitome Canonum And by this diversity of reading it will appear how little ground there is for founding any thing upon this Canon alone especially when that alledged from it is contradicted by undeniable Evidences But as Presbyters might not ordain without Bishops so neither could Bishops ordain without the advice consent and concurrence of their Presbyters Conc. Carth. 4. Canon 22. Ut Episcopus sine concilio Clericorum suorum Clericos non ordinet ita ut cirvium testimonium coâ—â—iventiam quaerat And it was laid to Chrysostone's charge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the Roman Council held by Sylvester if credit be due to the Registers of that Council which are indeed justly questionable it was decreed cap. 11. that one was to be ordained a Presbyter cum omnes Presbyteri declararent firmarent sic ad ordinem Presbyterii accederet And none was to be made a Bishop nisi omnis Clerus expeteret uno voto perenni It is likewise certain that all things were done by the joint advice of Bishop and Presbyters Neither were these wretched contests of the limits of Power much thought on or tossed among them The Bishops pretending to no more than Presbyters were willing to yield to them and Presbyters claiming no more than Bishops were ready to allow them Their contentions lay chiefly with these that were without those intestine Fewds and Broils being reserved for our unhappy days But as we find Cyprian amply declaring how he resolved to do nothing without the consent of his Clergy and People so in the African Churches that course continued longest in vigor Divers instances whereof appear in the 4. Council of Carthage one I have already cited to which I shall add three more Can. 23. Episcopus nullius causans audiat absque praesentiâ Clericorum suorum alioquin irrita erit sententia Episcopi nisi Clericorum praesentiâ confirmetur Can. 34. Episcopus in quolibet loco sedens stare Presbyterum non patiatur And Can. 35. Episcopus in Ecclesiâ in consessu Presbyterorum sublimior sedeat intra domum vero collegam Prebyterorum sese esse cognoscat There were two ranks of Presbyters as clearly appears from the 13. Canon of Neocesareo to wit the Presbyters of the City and the Presbyters of the Country The former were the more eminent in so far that the latter might not consecrate the Eucharist within the Church of the City in their presence which appears from the cited Canon Over the Presbyters of the Country were the Chorepiscopi of whom already but the Presbyters of the City being next at hand were the Bishops Counsel and advisers in all matters The Bishop and they had the oversight of the Souls within the City They were also to be maintained out of the Treasury of the Church and were called Canonici or Praebendarii The reason why they were called Canonici was either because of their regular observing of the course of Worship and hours of Prayer or because of the distributions that were made among them according to the Canon or Rule and from the share that was assigned to them called Praebenda they got the name Praebendarii This Consessus or Collegium Presbyterorum was afterwards designed by the barbarous word Capitulum The chief over them or the Vice praeses next to the Bishop was called Archipresbyter or Decanus Idem quod decurio qui decem militibus praeerat And insensibly the whole Ecclesiastical Jurisdiction crept into their hands The Presbyters of the Country either neglecting it or being neglected in it But without the Capitulum nothing that the Bishop did was valid However when the first servor and vigor of Church Discipline slacken'd avarice and ambition creeping in apace into the Hearts of Churchmen these Chanoins or Praebends not contented with their allowances out of the Church of the City which were too small for their growing desires got Churches in the Country annexed to them and for most part serv'd them by Substitutes except at the return of some solemn Festivities and by this means it was that Church Discipline fell totally into the Bishops hands and the ancient model being laid aside new Courts which were unknown to Antiquity were set up As these of the Arch-deacons Chancellors Officials Surrogates c. However the Praebends though they had deserted their Interest in Church-Discipline yet two things they stuck to because of the advantage and power that followed them The one was the capitular Elections of the Bishop and the other was the meddling with and disposing of the Church Revenues and Treasure But it was a gross Contradiction to the ends of Government that the Bishop alone might manage the Spiritual part of his Charge but must be limited to the advice of his Presbyters for the governing of the Temporality Yet this was a farther proof of that saying Religio peperit divitias filia devoravit matrem And thus far we have seen what Interest Presbyters had within their own Parish mark that at first the Bishops Precinct was called Parish and not Diocese neither was the meeting of the Bishop with his Presbyters called a Synod by which we see how weak that Allegiance is that there were no Diocesan Bishops in the first Centuries it being merely a playing with the word Diocess But let us next consider what Interest Presbyters had in Provincial or National Councils If that of the Acts 15. was a Synod in it we have Presbyter subscribing with the Apostles Brethren are also there added not as if there had been any Laicks elected out of the Laity such as these are who are now vulgarly called Lay-Elders but some more eminent Christians whom as the Apostles call'd then so the Bishops continued afterward to consult and advise with in Ecclesiastick matters But that Presbyters sate in Provincial Synods in the first and purest Ages is undeniably