doe not find to suite with our owne humours the safest way will be to consult with Christ himself herein and heare what he delivereth in the cause These things saith he that hath the seven starres Revel III. 1. He owneth then we see these starres whatsoever they be and the mystery of them he thus further openeth unto his beloved Disciple The seven starres which thou sawest in my right hand are the Angels of the seven Churches Revel I. 20. From which words a learned man very much devoted to the now so highly admired Discipline deduceth this conclusion n Quanta igitur dignitas verorum Pastorum qui tum stellae sunt non in alio firmamento quà m in dextrâ Chrisli fixae tum Angeli Tho. Brightman in Apocalyps 1.20 How great therefore is the dignity of true Pastours who are both STARRES fixed in no other firmament then in the right hand of Christ and ANGELS He had considered well that in the Church of Ephesus one of the seven here pointed at there were many o Act. 20.17 28. PRESBYTERS whom the holy Ghost had made BISHOPS or Overseers over all that flock to feed the Church of God which he had purchased with his owne bloud And withall he saw that by admitting one Angell there above the rest all as well p Iudg. 2.1 Hagg. 1.13 Matth. 11.18 extraordinary Prophets as q Malach. 2.7 ordinary Pastours being in their owne severall stations accounted Angels or Messengers of the Lord of Hosts hee should be forced also to acknowledge the eminency of one Bishop above the other Bishops that name being in those dayes r Philip. 1.1 1. Tim. 1.2 Tit. 1.5 7. common unto all the Presbyters and to yield withall that such a one was to be esteemed as a starre fixed in no other firmament then in the right hand of Christ. To salve this therefore all the starres in every Church must bee presupposed to bee of one magnitude and though those starres which typified these Angels are said to be but seven yet the Angels themselves must be maintained to be farre more in number and in fine where our Saviour saith ſ Revel z. 1. unto the Angell of the Church of Ephesus write it must by no meanes be admitted that t Nec uni alicut Angelo mittuntur sed toti ut ita dicam Collegio Pastorum quiomnes hâc communi voce comprchenduntur Non enim un us erat Angelus Ephesi sed plures nec inter istos aliquls Princeos Brigheman in Apolyps 2 1. any one Angell should bee meant hereby but the whole Colledge of Pastors rather And all upon pretence of a poore shew of some shallow reasons that there was not one Angell of Ephesus but many and among them not any Principall Which wreasting of the plaine words of our Saviour is so extreame violent that M. Beza though every way as zealously affected to the advancement of the new Discipline as was the other could by no meanes digest it but ingenuously acknowledgeth the meaning of our Lords direction to have been this u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quem nimirùn opertuit inprimis de his rebus admoneri ac per cum caereros Collegas toranque ade◠Ecclesiam Bez. in Apocalyps 2.1 To the Angell that is to the President as whom it behooved specially to be admonished touching those matters and by him both the rest of his colleagues and the whole Church likewise And that there was then a standing President over the rest of the Pastors of Ephesus he the very same as learned x Conference with Hart c. 8 divis 3. Doctor Rainoldes addeth with him whom afterward the Fathers called Bishop may further be made manifest not only by the succession of the first Bishops of that Church but also by the cleare testimony of Ignatius who within no greater compasse of time then twelve yeares afterwards distinguisheth the singular and constant President thereof from the rest of the number of the Presbyters by appropriating the name of Bishop unto him As for the former we finde it openly declared in the generall Councell of Chalvedon by Leontius Bishop of Magnesia that y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Chalcedon Act. 11. from Timothie so from the daies of the Apostles there had been a continued succession of seven and twentie Bishops all of them ordained in Ephesau Of which number the Angell of the Church of Ephesus mentioned in the Revelation must needs be one whether it were Timothie himselfe as z Vid. Perer. in Apocalyps cap. 2. disp 2. Alcasar Prooem in cap. 2. 3. Apocal. notar 1. Petr. Halloix Notat in vit Polycarp c. 7. some conceive or one of his next Successours as others rather doe imagine For that Timothie had been sometime a Notandum est ex boc loco Timotheum in Ephesino Presbyterio tum fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. antistite ut vocat Iustinus Bez. Annotat. in 1. Tim. 5.19 Qui politiae causâ reliquis fratribus in coetu praeerat quem Justinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat peculiariter dici Episcopus coepit Id. in Philip. 1.1 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the appellation that Iustin Martyr giveth unto him whom other of the Fathers doe peculiarly terme a Bishop or Antistes or President of the Ephesine Presbytery is confessed by Beza himselfe and that he was ordained the first Bishop of the Church of the Ephesians we doe not only read in the subscription of the second Epistle to Timothie and the Ecclesiasticall History of b Euseb Hist lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius but also in two ancient Treatises concerning the Martyrdome of Timothie the one namelesse in the Library of c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phot. Bicliot num 2.5 4. Photius the other bearing the name of d Polycrat de Martyrio Timothei inter Vitas Sanctorum edit Lovanil anno 1485. Polycrates even of that Polycrates who was not onely himselfe Bishop of this Church of Ephesus but borne also within six or seven and thirty yeares after S. Iohn wrote the fore-named Epistle unto the Angell of that Church as it appeareth by the yeares he was of when he wrote that Epistle unto Victor Bishop of Rome wherein he maketh mention of e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polycrat Epist ad Victorem apud Euseb l. 5. Hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven kinsmen of his who had beene Bishops he himselfe being the eight I come now to the testimony of Ignatius whom f Theodoret. in Dialogo 1. sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret and g Felix III. in Epist ad Zenonem Imp. recitat in V. Synodo Constantinopol Act. 1. tomo 2. Concilior pag. 220 edit Binii anno 1606 Felix Bishop of Rome and h Iohan Malela Antiochinus Chronic. lib. 10 M.S. Iohn the Chronographer of Antioch report to have been ordained Bishop of Antioch by S.
both see the Apostles and conferred with them unto h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Eleutherius who when Irenaeus wrote had the charge of that Bishoprick in the twelfth place after the Apostles Concerning whom and the integrity which then continued in each other succession from the Apostles dayes Hegesippus who at the same time published his History of the Church saith thus i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hegesip apud Euseb lib. 4. hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soter succeeded Anicetus and after him was Eleutherius Now in every succession and in every City all things so stand as the Law and the Prophets and our Lord doe preach When this k Cum Elcutherius vir sanctus Pontificatui Romanae Ecclesiae praeesset misit ad eum Lucius Britanncrum Rex epistolam obsecrans ut per ejus mandatum Christianus efficeretur Et mox essectum piae poslulationis consecutus est su sceptamque fidem Britanni usque in tempora Diocletiani Principis inviolatam integramque quietâ pace servabant Bed hist ecclesiast Anglor lib 1. cap. 4. Eleutherius as our Bede relateth was Bishop of the Church of Rome Lucius King of the Brittaines sent an Epistle to him desiring that by his meanes he might be made Christian. Who presently obtained the effect of his pious request and the Brittaines kept the faith then received sound and undefiled in quiet peace untill the times of Dioclesian the Emperour By whose bloudy persecution the faith and discipline of our Brittish Churches was not yet so quite extinguished but that within ten yeares after and eleven before the first generall Councell of Nice three of our Bishops were present and subscribed unto the Councell of Arles l Tom. 1. Concilior Gall i.e. à Sirmondo edit pag 9. Eborius of Yorke Restitutus of London and Adelsius of Colchester called there Colonia Londinensium The first root of whose succession we must fetch beyond Elentherius and as high as S. Peter himselfe if it be true that he m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaphrast Commentar de Petro Paulo ad diem 29. lunii constituted Churches here and ordained Bishops Presbyters and Deacons in them as Symeon Metaphrastes relateth out of some part of n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Eusebius as it seemeth that is not come unto our hands But to returne unto the Angels of the seven Churches mentioned in the Revelation of S. Iohn by what hath been said it is apparent that seven singular Bishops who were the constant Presidents over those Churches are pointed at under that name For other sure they could not be if all of them were cast into one mould and were of the same quality with Polycarpus the then Angell of the Church in Smyrna who without all question was such if any credit may bee given herein unto those that saw him and were well acquainted with him And as Tertullian in expresse termes affirmeth him to have been placed there by S. Iohn himselfe in the testimony before alledged out of his o Tertull. Praescript c. 32. Similiter Hieronymus in Catal. script Ecclesiast cap. 17. in Polycarpo Nicepherus lib. 3. Hist Ecclesiast cap. 2. Prescriptions so doth he else-where from the order of the succeeding Bishops not obscurely intimate that the rest of that number were to be referred unto the same descent p Habemus Ioannis alumnas Ecclesias Nam etsi Apocalypsim ejus Marcion respuit ordo tamen Episcoporum ad originem recensus in Ioannem stabit auctorem Sic caeterarum generositas recognoscitur Tertulsian a lvers Marcion lib. 4. c. 5. We have saith he the Churches that were bred by Iohn For although Marcion doe reiect his Revelation yet the order of the Bishops reckoned up unto their originall will stand for Iohn to bee their Founder Neither doth the ancient Writer of the Martyrdome of Timothy mentioned by Photius meane any other by those seven Bishops whose assistance he saith S. Iohn did use after his returne from Patmos in the government of the Metropolis of the Ephesians For q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phot. Bibliothec. num 254. being revoked from his exile saith he by the sentence of Nerva he betook himselfe to the Metropolis of Ephesus and being assisted with the presence of SEVEN Bishops he tooke upon him the government of the Metropolis of the Ephesians and continued preaching the word of piety untill the Empire of Trajan That he remained with the Ephesians and the rest of the brethren of Asia untill the dayes of Trajan and that during the time of his abode with them he published his Gospell is sufficiently witnessed by r Irenae advers heraes lib 2 cap. 39. item lib. 3. c. 1. 3. Irenaeus That upon his returne from the Iland after the death of Domitian hee applyed himselfe to the government of the Churches of Asia is confirmed likewise both by ſ Euseb lib. 3. hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieronym in Catal. scrip Ecclesiast cap. 9. Eusebius and by t Hierom who further addeth that u Id. ibid. Praefar in Evangel Matthaei at the earnest intreaty of the Bishops of Asia he wrote there his Gospell And that he himselfe also being free from his banishment did ordaine Bishops in diverse Churches is clearely testified by Clement of Alexandria who lived in the next age after and delivereth it as a certaine truth which he had received from those who went before him and could not be farre from the time wherein the thing it selfe was acted x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexandrin in lib. de divite salvando qui falso Origenis nomine habeture editus ad calcem tomi 3. Commentariorum Michaelis Ghislerii Euseb hist lib. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When S. Iohn saith hee Domitian the Tyrant being dead removed from the Iland of Patmos unto Ephesus by the intreaty of some he went also unto the neighbouring nations in some places constituting Bishops in others founding whole Churches Among these neighbouring Churches was that of Hierapolis which had Papias placed y Euseb lib. 3 hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron Catal. script Ecclesiast cap. 18. Chronic. ad ann Trajin◠2. Bishop therein That this man was z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irenae advers haetes lib. 5. cap. 33. a hearer of S. Iohn and a companion of Polycarpus is testified by his owne Schollar a Irenaeus vir Apostolicorum temporum Papiae auditcris Evangelistae Iohannis discipulus Episcopus eccle sia Lugdunen sis Hieronym epist 29. ad Theodoram Irenaeus and that he conversed with b Hi sunt Presbyteri Apostolorum discipuli quorum Irenaeus lib. 5. cap. 36. meminit the disciples of the Apostles and of Christ also he himself doth thus declare in the Proëme of the five bookes which he intituled A declaration of the words of the Lord. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita enim ex Graecis MSS. vetere
which was as well of the Sacrament as of the Oblations otherwise the Apostles would not have left out the mention of the Sacrament in Acts 6.4 they transferred that part upon the VII Deacons whom they had ordayned for distribution of the Sacrament not for Consecration Act. 6. 1. Tim. 3.12 13. Iustin. Apolog. 2. Ignatius ad Heronem Tertull de Baptismo Cyprian de lapsis lib. 3. epist 9. Chrysostom hom 83. in Matth. Hieron ep 48. ad Sabinianum contra Lucifer Ambros Offic lib. 1. cap. 41. Gregor 4.88 Concil Nicaen 1. can 14. OF EVANGELISTS THey grew upon occasion of the scattering of the Disciples by means of the persecution after the death of S. Stephen Acts 11.19 Of which number S. Philip is reckoned Acts 21.8 and diverse others Acts 11.19 of whom Eusebius maketh mention lib. 3. cap. 37. and lib. 5. cap. 10. Upon these was transferred that part of the Apostles function which consisted in preaching from place to place OF PRIESTS VVHen the Churches were in some sort planted by the preaching of the Apostles Prophets and Evangelists that they might be continually watered and have a standing attendance the Apostles ordained Priests by imposition of hands in every Church Acts 14.23 and 11.30 and 21.18 And they made choyce of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more in use with the Greeks because it includeth an Embassie and that chiefly of Reconciliation which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressed by S. Paul in 2. Corinth 5.20 with Luke 14.32 OF BISHOPS LAst of all that the Churches thus planted and watered might so continue the Apostles ordained Overseers to have a generall care over the Churches in stead of themselves who first had the same which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 15.36 and containeth in it as a strengthning or establishing that which is already well Acts 14.22 and 15.41 Revel 3.2 so a rectifying or redressing if ought be defective or amisse Tit 1.5 These are called Acts 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syrian that is Episcopi by S. Iohn Revel 1.20 the Angells of the Churches These were set over others both to rule and teach 1. Tim 5.17 1. Pet 5.2 Upon these was transferred the chiefe part of the Apostolick function The Oversight of the Church Power of Commanding Correcting Ordaining The occasion which caused the Apostles to appoint Bishops besides the patterne in the time of the Law seemeth to have been schismes Such as were in the Churches of Rome Rom. 16.17 Corinth 1. Cor. 1.11 and 3.3 4. Galatia Gal. 5.12 Ephesus Ephes 4.2 3. Philippi Phil. 4.2 Colossi Coloss 3.13 Thessalonica 2. Thess 3.11 The Hebrews Hebr. 13.9 Iam. 3.1 For which S. Cyprian S. Hierome and all the Fathers take the respect to one Governour to be an especiall remedy for which also see Calvin Instit. lib. 4. cap. 4. § 2. This power even in the Apostles time was necessary Act. 5.5 15.13.11.2.11.10.46.14.11.8.13.5.11 13. For God chargeth not his Church with superfluous burdens Yet had they such graces as power of healing doing signes sundry languages c. that they of all other might seem best able to want it For by these graces they purchased both admiration and terrour sufficient for crediting their bare word in the whole Church If necessary then in their times that were so furnished much more in the ages ensuing when all those graces ceased and no meanes but it to keep things in order So that were it not apparant to have been in the Apostles yet the necessity of the times following destitute of these helps might enforce it Seeing then God hath no lesse care for the propagation and continuance of his Church then for the first setling or planting of it Eph. 4.13 it must needs follow that this power was not personall in the Apostles as tyed to them only but a power given to the Church and in them for their times resident but not ending with them as temporary but common to the ages after and continuing to whom it was more needfull then to them to represse schisme and to remedy other abuses So that the very same power at this day remaineth in the Church and shall to the Worlds end Of the PERSONS that executed these Offices I. ALbeit the Commission were generall over all Nations which was given to the XII yet was that generality only by permission not expresse mandatory Else should they have sinned that went not through all Nations Therefore howsoever the Commission was to all Nations yet was it left to their discretion how and in what sort they would dispose themselves as the Holy Ghost should direct them So that the partition Gal. 2.9 betwixt S. Peter and S. Paul was lawfull and good and no wayes derogatory to Ite praedicate Goe teach all nations Further the Ecclesiasticall History doth testify that they parted the Coasts and Countries of the world among them by common advise and so severed themselves Peter to Pontus Galatia Cappadocia Iohn to Asia Parthia Andrew to Scythia Tontus Euxinus and Byzantium Philip to upper Asia and to Hierapolis Thomas to India Persia and the Magi. Bartholmew to Armenia Lycaonia Jndia citerior Matthew to Aethiopia Simeon to Mesopotamia Persia Aegypt Afrique Britany Thaddaeus to Arabia Idumaea Mesopotamia Matthias to Aethiopia II. Againe albeit their preaching was for the most ambulatory yet doe the same Histories witnesse that having setled Religion and brought the Church to some stay toward their end they betook themselves to residence in some one place diverse of them as S. Iames at Ierusalem Euseb lib. 2. cap. 1. Epiphan haer 66. Hierome S. Iohn at Ephesus Euseb lib. 3. cap. 26. Terturlian lib. 4. contra Marcion Hierome S. Peter first at Antioch and after at Rome Which places were more especially accompted their Sees and the Churches themselves after a more especiall manner were called Apostolick Sedes Apostolorum Augustin epist 42. Ecclesiae Apostolicae Tertullian III. Thirdly it is also plaine that the Apostles chose unto them as Helpers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divers who were companions with them in their journies ministred unto them supplyed their absence in diverse Churches when they themselves were occasioned to depart Such were Apollos Act. 19.1 1. Cor. 3.6 Aquila Rom. 16.3 Archippus Philem. 2. Colos 4.17 Aristarchus Act. 20.4 Clemens Phil. 4.3 Crescens 2. Tim. 4.10 Demetrius 3. Iohn 12. Epaphras Colos 4.12 1.7 Philem. 24. Epaphroditus Ph. 2.23 Epaenetus Rom. 16.5 Erastus Act. 19.22 Gaius Act. 20.4 Iesus Iustus Col. 4.11 Iohn Mark. Act. 13.5 15.37 Philem. 24. Lucas Philem. 24. Col. 4.14 Secundus Act. 20.4 Silvanus 1. Pet. 5.12 1. Thess 1.1 2. Thess 1.1 Sopater Act. 20.4 Sosthenes 1. Cor. 1.1 Stephanas 1. Cor. 16.15 Timotheus Act. 19.22 20.4 Titus 2. Cor. 8.23 Trophimus Act. 20.4 Tychicus Act. 20.4 Vrbanus Rom. 16.9 Of whom Eusebius lib. 3. Hist cap. 4. Euthymius in tertium Iohannis
Brerewood OXFORD Printed by LEON LICHFIELD Anno Dom. 1641. THE JUDGEMENT OF M. BUCER touching the Originall of BISHOPS And METROPOLITANS BY the perpetuall observation of the Churches M. Bucer de Regno Christi ad R. Edvardum VI. lib. 2. cap. 12. inter scripta ejusdem Anglicana pag. 67. even from the Apostles themselves we doe see that it seemed good to the holy Ghost that among the Presbyters to whom the ordering of the Churches was chiefly committed some one should be appointed to have a singular charge of the Churches and the whole sacred Ministery who by that care and sollicitude had a presidency over all the rest For which cause the name of of Bishop was peculiarly attributed unto these chiefe governours of Churches although they ought to decree nothing without the counsell of the rest of the Presbyters who themselves also by reason of this common administration of the Churches have the name of Bishops in the Scriptures given unto them So we may see Idem de Animarum curâ officioque Pastor Eccles ibid. pag. 280. Act. 20.28 that by the ordinance of the holy Ghost the care of soules and the pastorall office ought to be imposed upon all the Presbyters of the Church in common And from hence S. Hierome did rightly collect that the Presbyters and Bishops office and charge was one and the same Hierome indeed writeth this withall that in the beginning of the Church those Presbyters tooke care of the Church and governed it by common counsell and that then at length one of the Presbyters was set over the rest and peculiarly called a Bishop when sects and heresies began to arise in the Church and every one laboured to advance his owne sect But it is not credible that this was so observed long nor in all Churches neither For as we have cleare testimonies out of the Fathers that were more ancient then Hierome in all the chiefe Churches from the Apostles times thus it was observed that the Episcopall office indeed was imposed upon all the Presbyters yet so notwithstanding that alwaies even in the times of the Apostles themselves one of the Presbyters was chosen and ordained to be a guide of this office and as it were a Prelate who went before all the rest and had the care of soules and administred the Episcopall office chiefly and in the highest degree Hence also our Lord Idem de vi usu S. ministerii explicat Cantabrigiae ann 1550. ibid. pag. 581. 582. when he would have his to be conjoyned and cohere one with another as members doe in the body he subjecteth every one of his unto others by whom as by members of a more ample and large power and efficacy hee might bee preserved moved and directed The same doth the holy Ghost command Eph. 5.21 Submit your selves one to another in the feare of God The holy Fathers therefore of old considering these things appointed such an order in the Clergy that all the rest of that rank should bee kept and governed by the singular care of the Presbytery and that among the Presbyters the Bishop as the Consul among the Senators of the Common-wealth should take upon him the chiefe care and custody as of the whole Church so specially of the whole order of the Clergy Such Bishops did they ordaine in all more populous Churches and to each of those Churches they commended those others that were more neare unto them in the smaller townes or villages And to that purpose would have each of the Presbyters and overseers of those Churches whom they called Chorepiscopi to be obedient to the Bishop and Presbytery that was next unto them whom those other prime Bishops did upon all occasions call together with the rest of their Clergy and informed them in the skill and diligence which was to bee used in the discharge of their function Now seeing it was Gods will that all his servants should mutually embrace and take care each of other as farre and wide as their ability could reach unto all Christians being but one body the holy Fathers did ordaine that the Bishops of every Province for all the nations subject to the Romans were now distributed into Provinces should meet together with the Presbyters and Deacons as oft as the need of the Churches did so require but constantly twice in the yeare that they might enquire touching Christs doctrine and discipline how it was administred and maintained in every Church and where they did find any thing faulty they might correct it but such things as they did find were right they might confirme and further And that these Synods might bee administred rightly and in due order they would have the Metropolitans take the charge both of congregating and moderating them to wit the Bishops of every Metropolis for so was the chiefe city of every Province called wherein was the Court of the supreme President And to this end they imposed upon these Metropolitan Bishops a kind of charge and care of all the Churches within their Province that if they did understand any thing were not rightly ordained or done either by the ministers of the Churches or by the people they might admonish them thereof in time and if by their admonitions they could not amend it they might call together a Synod of the Bishops to correct it The Judgement of DOCTOR RAINOLDES touching the same VVHen a Act. 14.23 Elders were ordained by the Apostles in every Church b Tit. 1.5 through every City D. Rainold Conference with Hart in the end of the 3. and beginning of the 5. division c Act. 20.28 to * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to doe the duty of a Pastor to it feed the flock of Christ whereof the holy Ghost had made them Overseers they to the intent they might the better doe it by common counsell and consent did use to assemble themselves and meet together In the which meetings for the more orderly handling and concluding of things pertaining to their charge they chose one amongst them to be the President of their company and Moderatour of their actions As in the Church of Ephesus though it had d Acts 20.17 sundry Elders and Pastors to guide it yet amongst those sundry was there one chiefe whom our Saviour calleth e Rev. 2 1. the Angell of the Church and writeth that to him which by him the rest should know And this is he whom afterward in the Primitive Church the Fathers called Bishop For as the name of Ministers f 1. Cor. 4.1 common to all them who serve Christ in * Luk. 12.42 the stewardship of the mysteries of God that is in preaching of the Gospell is now by the custome of our English speech restrained to Elders who are under a Bishop g 1. Tim. 3.2 Tit. 1.7 Act. 20.28 so the name of Bishop common to all Elders and Pastors of the Church was then by the usuall language of the Fathers
appropriated to him who had the Presidentship over Elders Thus are certaine Elders reproved by h Epist 12. Cyprian for receiving to the Communion them who had fallen in time of persecution before the Bishop had advised of it with them and others And i Euseh hist Eccles lib. 6. cap. 42. Cornelius writeth that the Catholick Church committed to his charge had sixe and forty Elders and ought to have but one Bishop And both of them being Bishops the one of Rome the other of Carthage k Cornelius Cypriano Ep. 46. Cyprianus Presbyteris Deaconis Ep. 6. doe witnesse of themselves that they dealt in matters of their Churches government by the consent or counsell of the company of Elders or the Eldership as they both after S. Paul doe call it In this sort then the Elders as I said ordained by the Apostles in every Church l Cornelius Ep. 46. apud Cyprianum through every city chose one amongst themselves whom they called Bishop m 1. Tim. 4.14 to be the President of their company for the better handling and ordering of things in their assemblies and meetings wherein they provided by common counsell and consent for the guiding of the flock of Christ committed to them Which point of care and wisdome the Bishops following also knowing that n Prov. 11.14 where counsells want the people falleth but in the amplenesse of counsellours there is health had their meetings likewise for conference together when things of greater waight required more advise and they chose to their President therein the Bishop of the chiefest city in the Province whom they called the Metropolitan For o Notit Provinciar Imperii Romanl a Province as they tearmed it was the same with them that a shire is with us and the shire-town as you would say of the Province was called p L. observare D. de officio Proconsulis Dio in Adria no. Metropolis that is the Mother-city In which as the Iudges and Iustices with us doe heare at certaine times the causes of the whole shire so the ruler of the Province with them did minister justice made his abode there ordinarily Whereupon by reason that men for their businesse made great concourse thither the Church was wont to furnish it of godly policy with the worthiest Bishop endued with guifts above his brethren And they reposed in him such affiance that they did not only commit the q Concil Antioch can 20. Chalced. can 19. Presidentship of their Assemblies to him but agreed also that r Concil Nicen can 4. 6. none through all the Prouince should be made a Bishop without his consent nor ſ Concil Antiochen can 9. any weightier matter be done by them without him The Originall of BISHOPS and Metropolitans set down By IAMES Arch-Bishop of ARMAGH THe ground of Episcopacy is fetched partly from the patterne prescribed by God in the Old Testament and partly from the imitation thereof brought in by the Apostles and confirmed by Christ himselfe in the time of the New The government of the Church of the Old Testament was committed to the Priests and Levits unto whom the ministers of the New doe now succeed in like sort as our Lords day hath done unto their Sabbath that it might be fulfilled which was spoken by the Prophet touching the vocation of the Gentiles a Esai 66.21 I will take of them for Priests and for Levits saith the Lord. That the Priests were superiour to the Levites no man doubteth and that there was not a parity either betwixt the Priests or betwixt the Levits themselves is manifest by the word of God wherein mention is made of the Heads and Rulers both of the one and of the other 1. Chron. XXIV 6 31. and Ezr. VIII 29. The Levits were distributed into the three families of the Gershonites Cohathites and Merarites and over each of them God appointed one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ruler Num. III. 24 30 35. The Priests were divided by David into foure and twenty courses 1. Chr. XXIV who likewise had their Heads who in the history of the New Testament are ordinarily called b Matth. 2.4 and 27.1 Acts 19.14 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chiefe of the Priests and clearely distinguished from that singular one who was the type of our c Hebr. 4.14 great High Priest that is passed into the Heavens Iesus the son of God Yea in the XI of Nehemy we find two named Bishops the one of the Priests the other of the Levits that dwelt in Ierusalem The former so expressely tearmed by the Greek in the 14th the latter both by the Greek and Latin Interpreter in the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX Episccopus Levitarum Hieron 22. vers and not without approbation of the Scripture it self which rendreth the d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 109.8 Hebrew word of the same originall in the old by the e Act. 1.20 Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new Testament Of Levi it was said by Moses the man of God f Deut. 33.10 They shall teach Iacob thy judgements and Israel thy law they shall put incense before thee and whole burnt sacrifice upon thine Altar Because this latter part of their office hath ceased with them and the Leviticall Altar the truth prefigured thereby being now exhibited is quite taken away may not wee therefore conclude out of the former part which hath no such typicall relation in it that our Bishops and Presbyters should be as the Apostle would have them to bee g 1. Tim. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach h Tit. 1.9 able by sound doctrine both to exhort and to convince the gain-sayers Nay and out of the latter part it selfe where God had appointed that i Deut. 28.1 the Priests the Levits and all the Tribe of Levi should eat the offerings of the Lord made by fire doth not the Apostle by just analogy inferre from thence that forasmuch as k 1. Cor. 9.13 14. they which waited at the altar were partaker with the altar even so had the Lord ordained that they which preached the Gospel should live of the Gospell With what shew of reason then can any man imagin that what was instituted by God in the Law for meer matter of government and preservation of good order without all respect of type or ceremony should now be rejected in the Gospel as a device of Antichrist that what was by the Lord once l Iorem. 2.21 planted a noble vine wholly a right seed should now be so turned into the degenerate plant of a strange vine that no purging or pruning of it will serve the turne but it must be cut down root and branch as m Matth. 15.13 a plant which our heavenly Father had never planted But nothing being so familiar now a dayes as to father upon Antichrist whatsoever in Church matters we
Peter in speciall Chrysostome who was a Presbyter of the same Church by i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io. Chrysost in Ignatu Encomio the Apostles in generall and without all controversie did sit in that See the very same time wherein that Epistle unto the Angell of the Church of Ephesus was commanded to be written In the I le of Patmos had S. Iohn his Revelation manifested unto him k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. advers haeres lib 5. cap. 30. toward the end of the Empire of Domitian as Irenaeus testifieth or the fourteenth yeare of his government as l Euseb Chron. Hier. Catal. scriptor Ecclesiast in Iohanne Eusebius and Hierom specifie it From thence there are but twelve yeares reckoned unto the tenth of Trajan wherein Ignatius in that last journey which he made for the consummation of his glorious Martyrdome at Rome wrote another Epistle unto the selfe-same Church of Ephesus In which he maketh mention of their then Bishop Onesimus as it appeares both by m Euseb l. 3. hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius citing this out of it and by the Epistle it selfe yet extant In this Epistle to the Ephesians Ignatius having acknowledged that their n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat epist ad Ephes numerous multitude was received by him in the person of their Bishop Onesimus and o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. blessed God for granting unto them such a Bishop as he was doth afterwards put them in minde of their p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. duty in concurring with him as he sheweth their worthy Presbytery did being q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. so conioynd as he saith with their Bishop as the strings are with the Harpe and toward the end exhorteth them to r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. obey both the Bishop and the Presbytery with an undivided minde In the same journey wrote Ignatius also an Epistle unto the Church of Smyrna another of those seven unto whom those letters are directed in S. Iohns Revelation wherein he also ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. in epist ad Smyrn saluteth their Bishop and Presbytery exhorting all the people to t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. follow their Bishop as Christ Iesus did his Father and the Presbytery as the Apostles and telling them that u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ibid. no man ought either to administer the Sacraments or doe any thing appertaining to the Church without the consent of the Bishop And that Polycarpus was then Bishop when S. Iohn wrote unto the Angell of the Church in Smyrna who can better informe us then Irenaeus who did not onely know those worthy men x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. advers haeres lib. 3. cap. 3. who succeeded Polycarpus in his See but also y Id. in epist ad Florinum apud Euseb lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Victorem ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was present when he himselfe did discourse of his conversation with S. Iohn and of those things which he heard from those who had seen our Lord Iesus Polycarpus z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. lib. 3. cap. 3. Vid. Euseb lib. 3. hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he was not only taught by the Apostles and conversed with many of those that had seen Christ but also was by the Apostles constituted in Asia Bishop of the Church which is in Smyrna whom we our selves also did see in our younger age for he continued long and being very aged he most gloriously and nobly suffering Martyrdome departed this life Now being ordayned Bishop of Smyrna by the Apostles who had finished their course and departed out of this life before S. Iohn the last surviver of them did write his Revelation who but he could there be meant by the Angell of the Church in Smyrna in which that he still held his Episcopall office unto the time of his Martyrdome which fell out LXXIV yeares afterward may sufficiently appeare by this testimony which the brethren of the Church of Smyrna who were present at his suffering gave unto him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smyrnens Eccles epist de martyrio Polycarpi Euseb lib. 4. bist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was the most admirable man in our times an Apostolicall and Propheticall Doctor and Bishop of the Catholick Church which is in Smyrna Whereunto we may add the like of Polycrates Bishop of Ephesus who lived also in his time and in his neighbourhood affirming b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polycrat epist ad Victorem apud Euseb lib. 5. hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polycarpus to have been both Bishop and Martyr in Smyrna So saith he in his Synodicall Epistle directed unto Victor Bishop of Rome about 27 yeares after the Martyrdome of Polycarpus he himselfe being at that time 65 yeares of age About the very same time wherein Polycrates wrote this Epistle unto Victor did Tertullian publish his book of Prescriptions against Hereticks wherein hee avoucheth against them that c Sicut Smyrnaeorum Ecclesia Polycarpum ab Iohanne conlocatum resert sicut Romanorum Clementem à Petro ordinatum edit proinde or perinde utique caeterae exhibent quos ab Apostolis in Episcopa tum constitutos Apostolici seminis traduces habent Tertul. de Praescript cap. 32. Vid. ejusd lib 4. contra Marcion cap. 5. as the Church of Smyrna had Polycarpus placed there by Iohn and the Church of Rome Clement ordained by Peter so the rest of the Churches also did shew what Bishops they had received by the appointment of the Apostles to traduce the Apostolicall seed unto them And so before him did Irenaeus urge against them d Successiones Episcoporum quibus Apostolicam quae in unoqueque loco est Ecclesiam tradiderunt Iren. lib. 4. advers haeres cap. 63. the successions of Bishops unto whom the Apostles committed the charge of the Church in every place e Omnes enim ii valde posteriores sunt quà m Episcopi quibus Apostoli tradiderunt Ecclesias Id. lib. 5. cap. 20. For all the Hereticks faith he are much later then those Bishops unto whom the Apostles committed the Churches And f Habemus annumerare eos qui ab Apostolis instituti sunt Episcopé in Ecclestis sucaessores eorum usque ad nos qui nihil tale docuerunt neque cognoverunt quale ab his deliratur Id. lib. 3. cap. 3. we are able to number those who by the Apostles were ordained Bishops in the Churches and their Successours unto our dayes who neither taught nor knew any such thing as these men dreame of For proofe whereof he bringeth in the succession of the Bishops of Rome from g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ibid. Linus unto whom the blessed Apostles committed that Episcopacy and Anacletus by others called Cletus and Clement who did
Rufini versione locus est restituendus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Papias in Prooemio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Euseb lib. 3. hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If upon occasion any of the Presbyters which had accompanyed the Apostles did come I diligently enquired what were the speeches which the Apostles used what Andrew or what Peter did say or what Philip or Thomas or Iames or Iohn or Matthew or some other of the disciples of the Lord and the things that Aristion and Iohn the Elder our Lords disciples did speak d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb ibid. The two last of whom he often cited by name in the processe of the work relating the passages in this kind which he had heard from them And thus have we deduced Episcopacy from the Apostolical times and declared withal that the Angels of the seven Churches were no other but such as in the next age after the Apostles were by the Fathers tearmed Bishops It followeth now that we enquire why these Churches are confined within the number of seven in the superscription of that Apostolicall Epistle prefixed before the book of the Revelation e Revel 1.4 Iohn to the seven Churches in Asia Grace be unto you and peace where S. Iohn directing his setters unto them thus indefinitly without any mention of their particular names hee cannot by common intendment bee conceived to have understood any other thereby but such as by some degree of eminency were distinguishable from all the rest of the Churches that were in Asia and in some sort also did comprehend all the rest under them For taking Asia here in the most strict sense for the Lydian or as the f Co. l. Theodos lib. 16. tit 1. de fide Cathol leg 3. Imperiall Constitutions call it the Proconsular Asia it is not to be imagined that after so long paines taken by the Apostles and their disciples in the husbanding of that part of the Lords vineyard there should be found no more but seven Churches therein especially since S. Paul that g 1. Cor. 3.10 wise master builder professeth that he had here h 1. Cor. 16.8 9. a great doore and effectuall opened unto him and S. Luke testifyeth accordingly that i Act. 19.10 20. all they which dwelt in Asia heard the word of the Lord Iesus both Iewes and Greeks so mightily grew the word of God and prevayled Which extraordinary blessing of God upon his labours moved the Apostle to make his residence k Act. 20.18 31. in those parts for the space of three yeares wherein he ceased not to warn every one night and day with teares And in particular among the Epistles of Ignatius written but twelve yeares as hath been shewed after the mention of these seven Churches made in the Apocalypse there is one directed to the Church in Trallis which by l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stept an de Urbib Stephanus Byzantinus is reckoned among the cities of the Lydian and by m Iul. Capitolin in Antonio Pio. Iulius Capitolinus of the Proconsular Asia wherein hee maketh mention of Polybius their Bishop or n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb lib. 3. hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governour as Eusebius calleth him whom they had sent to visit him at Smyrna adding withall his usuall admonitions o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. epist ad Trallian Be subiect to the Bishop as to the Lord and p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. to the Presbytery as to the Apostles of Iesus Christ our hope q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. He that doth any thing without the Bishop and the Presbyters the Deacons such a one is defiled in conscience r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ibid. Fare yee well in Iesus Christ being subject to the Bishop and likewise to the Presbyters That in ſ Plin. lib. 5. hist natur cap. 29. Laodicea Sardis Smyrna Ephesus and t Id. ibid. c. 30. Pergamus the Roman governours held their Courts of justice to which all the cities and townes about had recourse for the ending of their suites is observed out of Pliny In u Ptolem. Geograph lib. 5. cap. 2. Ptolemy likewise Thyatira is expressely named a Metropolis as Philadelphia also is in the x Concil Constantino sub Mennâ Act. 5. Greek Acts of the Councell of Constantinople held under Menna Which giveth us good ground to conceive that the seven Cities in which these seven Churches had their seat were all of them Metropoliticall and so had relation unto the rest of the townes and cities of Asia as unto daughters rising under them The Lydian Asia was separated from Caria by the river Maeander upon the banks whereof were seated both Trallis and Magnesia which in the y Hieroclis Notit Orientalis Imperii in Append. Geograph sacr Caroli à S. Paulo edit Paris ann 1641. pag. 27. civill list of the Empire are placed under the peculiar regiment of the Proconsul of Asia and in the z Ordo Metropolitar ib. pag. 11. in tomo 1 Iuris Graeco-Romani à Io. Le unclavio edit pag. 90. Ecclesiasticall register under the government of the Metropolitan of Ephesus But whether this subordination were as ancient as the dayes of Ignatius whose Epistles are extant unto these three Churches and a Euseb lib. 3. hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damas the then Bishop of Magnesia with Polybius of Trallis were at that time subject to Onesimus the Bishop of Ephesus might well be doubted but that the same Ignatius directeth one of his Epistles unto the Church b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. epist ad Roman which had presidency in the place of the Region of the Romans and in the body thereof doth attribute unto himselfe the title of the Bishop of Syria Whereby as he intimateth himself to have been not only the Bishop of Antioch but also of the rest of the province Syria which was under that Metropolis so doth he likewise not obscurely signify that the Bishop of Rome had at that time a presidency over the Churches that were in the c Ex Vrblca riâ Regione Cod. Theod. lib. 11. tit 2. leg 3. Vrbicarian Region as the Imperiall Constitutions or the d Ex Provincià Romanâ civitate Portuen c. In nominibus quae Concilio Arelatensi I praefixa leguntur Roman Province as the Acts of the first Councell of Arles call it What that Vrbicarian Region was I will not now stand to discusse whether Tuscia only wherein Rome it selfe was situated which in the dayes of Ignatius was one entire region but afterwards divided into Tuscia Suburbicaria and Annonaria or the territory wherein the Praefectus Vrbis did exercise his jurisdiction which was confined within the compasse of a hundred miles about the City or with that those other provinces also whereunto the authority of the Vicarius Vrbis did extend or lastly the circuit within which those 69
position is condemned by the a Sess 23. Can. 7. Councell of Trent not from the Episcopall considered alone and apart from the Priest-hood for the Bishoprick without the Priest-hood saith b Bellarm. de Sacram. Ordinis cap. 5. §. 16. Bellarmine is so farre from being a superiour order that in very deed it is nothing but a meere figment in the mind Wherefore I will anwere your question with these words in Gregory de Valentiâ c Gregor de Valentiâ to 4. d. 9. q. 1. p. 4. resp ad arg 1. Episcopum non per solam potestatem quam in Episcopali ordine accepit sed per illam simul per Sacerdotalem potestatem ordinare Sacerdotem A Bishop ordaineth Priests not by the power only which he received when hee was ordained Bishop but by his Episcopall Presbyteriall power joyned together which is agreeable to Bellarmine saying d Bellarm. de Sacram. ord cap. 5. §. 13. The entire Episcopall ordination ariseth from a double ordination and the entire and perfect Episcopall character which is an absolute perfect and independent power of conferring the sacraments of Confirmation and Order is not one simple quality but a thing composed of a double Character ORTHOD. THen you referre it only to the Sacrament and Character of order wherefore if it can bee proved out of your owne writers that every Presbyter hath as much as a Bishop of the Sacrament and Character of order you must confesse that every Presbyter hath intrinsecall power to give orders But this shall be proved by a world of witnesses all affirming in effect that which is added in Episcopall Consecration whereby a Bishop is distinguished from a Presbyter is neither Sacrament of order nor imprinteth a Character To begin with the Schoolemen The Master of the Sentences saith e 4. Sent. dist 24. Cumque omnes spirituales sint c. Whereas all the seven orders are spirituall and sacred yet the Canons thinke that two only are called sacred orders by an excellency to wit the order of Deaconship and Priesthood because the Primitive Church so farre as we can reade had only these two and of these only wee have the Apostles precept For the Apostles ordained Bishops and Presbyters in every City we read also that Levits hee meaneth Deacons were ordained by the Apostles Thus hee affirmeth that the Primitive Church in the Apostles time had Bishops Priests and Deacons yet acknowledgeth but two sacred orders the Deaconship and the Priesthood And whereas he saith Ordo Episcoporum est quadripartitus the order of Bishops is branched into fowre parts it is certaine he taketh the word Order largely and improperly which may appeare because a little before he excludeth the Episcopall function from being an Order in these plaine and expresse termes Sunt alia quaedam non ordinum sed dignitatum vel officiorum nomina dignitatis simul officii nomen est Episcopus There be also other names not of Orders but of Dignities and offices yea a Bishop is a name both of Dignity and Office Bonaventure f 4. Sent. dist 24. q. 3. a. 2. Episcopatus desicit ab ordine c. The Episcopall function commeth short of an order because order is a seale that is a Character because a seale doth signify a Character and this Character is not imprinted in the Episcopall function a signe whereof is this that a Bishop cannot be consecrated unlesse he be a Priest and so of it selfe it doth not imprint a Character Moreover it faileth from being an Order because there is not given any new power but only the power of binding and loosing is inlarged And Episcopatus includit necessariò ordinem perfectissimum scilicèt Sacerdotium illi super addit eminentiam The Episcopall function includeth necessarily the most perfect order to wit the Priesthood and addeth unto it eminency Thomas Aquinas saith g Supplement 3 part q. 40. art 5. Ordo potest accipi dupliciter c. Order may be taken two wayes one way as it is a Sacrament and so as it is said before every order is ordered to the Sacrament of the Eucharist whereupon seeing a Bishop hath no more superiour power then a Priest in this respect the Bishoply function shall not be an order Order may be considered another way in that it is a certaine office in respect of certaine sacred actions and so seeing a Bishop hath power in Hierarchichall actions above a Priest in respect of the body Mysticall the Bishoply function shall be an Order Durandus h In 4. sent dist 24. q. 6. Dicendum est quòd Episcopatus seu ordinatio Episcopalis est Ordo Sacramentum non quidem praecisè distinctum à sacerdotio simplici sed ut est unum sacramentum cum ipso sicut perfectum imperfectum i. e. It is to be said that the Bishoply function or the Episcopall ordination is an order and a sacrament not truely and precisely distinct from the simple Priesthood but as it is one sacrament with the Priesthood even as perfect and imperfect Dominicus Soto i De Iustit Iure l. 10. q. 1. art 2. 4. sent dist 24. q. 2. art 3. Episcopatus non est sacramentum Ordinis est tamen Ordo hoc est Dignitas gradus altior sacerdotio cui eminentiora officia sunt annexa i. e. The Bishopship is not a sacrament of Order and yet it is an order that is a higher dignity and degree them Priesthood to which certaine eminent offices are annexed Richardus k In 4. sent dist 24. art 5. q. 2. Ordo dupliciter potest accipi uno modo pro gradu potestatis ordinatae mediatè vel immediatè ad consecrationem corporis vel sanguinis Christi alio modo pro quolibet gradu potestatis respectu quarumlibet actionum sacrarum Primo modo Ordo est sacramentum sic Episcopatus non est ordo c. i.e. Order may be taken two waies one way for the degree of an ordinate power mediatly or immediatly to the consecration of the body or blood of Christ another way for any degree of power in respect of certaine sacred actions In the first sense Order is a sacrament and so Episcopatus is not an order and before Non sunt nisi septem ordines in Ecclesiâ quod non esset verum si Episcopatus esset ordo i. e. There are but seven orders in the Church which would not be true if Episcopatus were an Order Aureolus doth argue l In 4. d. 24. q. 1. art 2. by proving that the Episcopall function is not another order distinct frō the Priesthood because then this order should be either superiour then a Priest or inferiour But it is neither so nor so Therefore it is no way an order The Minor is proved Because it is apparent that it cannot be an inferiour order because that which is inferiour is first taken and is presupposed to the superiour order But
meane the ordinance of God in this sense also it may be said to be Iure divino For it is an ordinance of the Apostles whereunto they were directed by Gods spirit even by the spirit of Prophecy and consequently the ordinance of God But if by Iure divino you understand a Law and commandement of God binding all Christian Churches universally perpetually unchangeably and with such absolute necessity that no other forme of regiment may in any case be admitted in this sense neither may we grant it nor yet can you prove it to be Iure divino PHILOD Whence commeth it then to be so generally received through the Christian World ORTHOD. The Apostles in their life time ordained many Bishops and left a faire patterne to posterity The Church following the commodiousnesse thereof imbraced it in all ages through the Christian World PHILOD If the wings of Presbyters were tied by the Church following therein the patterne of the Apostles who were directed by the spirit of God what authority had Luther to untie them ORTHOD. It was not voluntarie in him but a case of necessity PHILOD Neither was there any necessity neither can necessity authorise a man in a matter of this nature ORTHOD. I will prove both and in the first place consider the force of Necessity The Scripture declareth when the Priests were too few and not able to slay all the burnt offerings their brethren the Devites did help them till they had ended the work and untill other Priests were sanctified 2. Chron. 29.34 35. By which it appeareth that the Levites did help the Priests in case of necessity if not to offer yet at least to pull off the skinnes which pertained to the Priests office as witnesseth Nicolaus de Lyra saying t Lyran. in 2. Chron. c. 29. in c. 35. consimiliter Abulensis in 2. Chron. cap. 4. q. 13. Although the pulling off of skinnes belonged to the office of the Priests yet the Levites might in this helpe the Priests in necessity for many things were lawfull by reason of necessity which otherwise were not lawfull If of necessity then by proportion a Deacon may so farre intermeddle with the Presbyters office In which case of necessity a Presbyter commeth nearer to a Bishop then a Deacon to a Presbyter which are of diverse Orders ANd is not this your owne doctrine Doe not you teach that Confirmation of the baptized is proper to a Bishop proceeding from the Episcopall Character as well as Ordination and yet may be communicated to a Presbyter in case of necessity Concerning the first the Councell of Trent hath thus decreed u Concil Trident Sess 23. Can. 7. If any man shall say that Bishops are not superiour to Priests that they have not power to confirme and ordaine or that the power which they have is common to them with the Priests let him be accursed And Bellarmine saith that x Bellarm. de sacram confirmat c. 12. §. 16. ad argum 4. the Episcopall Character whether it be another from the Presbyteriall or the same more extended is an absolute perfect and independent power to confer the Sacraments of Confirmation and Order Concerning the second Bellarmine in his book of the Sacrament of Confirmation proveth at large that y Id. de sacram confirm cap. 12. sect 3. Extraordinariâ potestate possunt sect 15. extruordinariâ concessione possunt lib. de Clericis c. 15. §. 29. Confirmare baptisatos possunt Presbyteri ex dispensatione Presbyters may confirme by the Popes dispensation And whereas in his book of the Sacrament of Order he had let a word fall which might seeme to sound to the contrary he explaineth himselfe in his Recognitions in this manner z Id. in Recognit pag. 89. Whereas I said that only Bishops may confirme and ordaine and if inferiours attempt to doe those things they could effect nothing by ordinary powen my meaning was not to deny that which elsewhere I had affirmed that a Presbyter might confirme by Apostolicall dispensation PHILOD Very true for this he hath proved by many testimonies and among the rest by the Councell of Trent which therefore calleth a Bishop an ordinary Minister of Confirmation to insinuate that it may be performed by a Presbyter by extraordinary power ORTHOD. Then by Bellarmines own reason when Pope Eugenius in his decree for the Councell of Flerence affirmed that the ordinary minister of Ordination was a Bishop thereby insinuated that extraordinarily it might be done by a Presbyter PHILOD To confirme is an act of Order and this order is also in a Presbyter at least inchoate and imperfect Wherefore unlesse it be perfected by dispensation a Presbyter effecteth nothing by confirming but if it be perfected jam ex ipso suo charactere confirmabit he shall confirme by vertue of his owne Character ORTHOD. If the Character thus perfected enable him to performe the act of Confirmation why not of Ordination For the doctrine of your Church is that they both are proper to a Bishop both derived from the same Character both received at the same instant from the same persons in the same manner and by the same words and that the effect of both is to imprint a character and to give the holy Ghost Wherefore seeing you grant the power of Confirming is communicable to Presbyters you have no reason to deny them the like power of Ordaining YOur own learned men hold that not only a Presbyter but also a Lay-man may confirme by the Popes delegation Vid. Praepositum in Decret cap. Per. venit dist 95. The author of the Glosse saith Dicunt quidam c. Some say that the Pope may delegate this even to a Lay-man because he hath the fulnesse of power Videtur saith * Rosellus de potestate Imperatoris Papae part 4 c. 16. Rosellus quòd confirmatus c. It seemeth that a man confirmed though he be a Lay-man and not in orders seeing he hath received a Character by his Confirmation may give Character to another by the Popes mandate because a Lay man may handle even spirituall things by the Popes mandate especially because it was not specially appointed by Christ that only Bishops should confirme And that the most reverend Cardinall of Saba seemeth to hold this opinion Moreover Compostella and Sylvester are of mind that the Pope may commit these things even to a Lay man Hitherto Rosellus But if you hold this to be a private opinion yet by Bellarmine and sundry others of your owne side it is yeelded that a Presbyter is capable of this commission So the Author of the Glosse Vid. Gloss ad ca. Manus de Consecrat dist 5. verbo Irritum Panormitan ad ca. Quanto extra de Consuetud num 8. Dico quòd Papa potest hoc delegare simplici Sacerdoti non Laico sicut credo sic ex tali delegatione adminiculo habiti sacramenti potest conferre quicquid habet imò quilibet
Clericus hoc facere potest qui verò non habet non potest conferre I say that the Pope may delegate this to a simple Priest and not to a Lay-man as I suppose and by the Popes delegation and help of the Sacrament which he hath he may conferre whatsoever he hath and therefore holy orders yea every Clerke can doe this thing but he that hath it not cannot conferre And Rosellus Volunt Doctores Rosell ut suprà quòd Papa potest committere cuilibet Clerico ut conferat quae habet ipse ut si est Presbyter possit ordinare Presbyterum diaconus diaconum ex mandato Papae i. The Doctors are of opinion that the Pope may commit to any Clerke that he may conferre these things which he himselfe hath as if he be a presbyter he may ordaine a Presbyter if he be a Deacon he may make a Deacon at the Popes commandement And againe Ego teneo quod Papa possit demandare Presbytero quòd conferat omnes sacros ordines in hoc sto cum sententiâ Canonistarum i. I hold that the Pope may give commission to Presbyters to conferre all sacred orders and in this I stand with the opinion of the Canonists MOreover you hold the presence of three Bishops See the first book cap. 3. as a substantiall point in Episcopall Consecration and thereupon urge a Nullitie against the reformed Churches accounting it an institution of the Apostles which they made the Lord so appointing Ibid. cap. 7. Yet you allow of Pope Pelagius the first who was consecrated only by two Bishops and one Presbyter Yea it is an usuall thing in your Church for one Bishop with two Abbats to consecrate a Bishop by the Popes dispensation If these things may be done by the dispensation of a Pope much rather by the over-ruling command of invincible Necessity For put case all Bishops in the World were dead should Ordination cease for ever Or if it should continue by whom should it be performed PHILOD If this should happen then I would say with Armachanus Armachan Summ. contra Armen lib. 11. cap. 7. ut suprà §. 11. ubi cap. 7. reponend pro 2.3.4.5.6 Videtur quòd si omnes Episcopi essent defuncti sacerdotes minores possent Episcopos ordinare i. It seemeth that if all Bishops were dead the lesser Priests might ordaine Bishops ORTHOD. But what if all the Bishops in the World were infected with Heresy and would ordaine none but those which would approve their Heresics were it not the like case PHILOD These are curious Questions and impossibilities for the Church of God shall alwaies be splendent and glorious having Pastors conspicuous as the starres and lights of the World ORTHOD. The Sunne and Moone are glorious and great lights and yet they may be not only clouded but eclipsed Where was this splendor in the daies of Elias at the passion of Christ or when the world did wonder to see it self become Arrian But if these cases seeme impossibilities I will propound one which is very possible Suppose a Spanish Armado transporting men and women and among them one Priest for the further plantation of the West Indies being long tossed with tempestuous winds should at length suffer shipwrack upon a strange Coast of an unknown Island yet so that most of the People by the providence of God escape and come safely to the land Now they are in another World their ship is sunke their tackling gone they are void of all means and hope of returne The Priest he instructeth them baptiseth their Children and perform th other Priestly offices still expecting if any ship should arrive or approach to that Coast Thus many years passing their hopes faile their hearts faint their aged Priest is even at deaths doore now tell mee what shall he doe must he leave his congregation without a guide the sheepe of Christ without a sheapheard Alas this were the plaine path-way to Paganisme Or shall he not rather make choice of some most eminent among them for knowledge and vertue and by fasting prayer and imposition of hands set them a part for the Priests office PHILOD I am loath to answere Vtopian cases yet of this I am well assured that holy Church teacheth according to the Councell of Florence that it is lawfull for a Lay-man or Woman Infidell or Pagan to baptise in case of necessity least the people should perish ORTHOD. Was not the right of Baptizing given by Christs own Commission to the Apostles and their Successors that is according to your own interpretation only to such as are in holy Orders yet you allow it to Lay-men which have not the character of Order and to women which are not capable thereof Now consider advisedly with your selfe if a Presbyter come not neerer to a Bishop seeing they are both one order then a Pagan to a Presbyter And with what face can you affirme that a Pagan may give that character which he hath not and deny that a Presbyter may give that which he hath If you say that Baptisme is simply necessary by the ordinance of God as a meanes of salvation I may not digresse to handle that point only this I say that as your Church maketh Baptisme necessary in respect of every particular man so it maketh Orders simply necessary in respect of the whole Church teaching that without the sacrament of Order there can be no Church and without a Church no Salvation Wherefore as you avouch that a Lay-man may baptize least the people should perish so by the same reason you must avouch that the Spanish Priest might ordaine least the Church should perish PHILOD IF it should be admitted in this imaginary case of the Spanish Priest what is that to Luther Why should he presume to doe it when there was such store of Bishops Or why should any man be so new fangled as to receive it other waies then in former ages ORTHOD. We must consider the difference of times For during the sway of Popery men being blinded with the darknesse thereof did ignorantly undertake a corrupt calling which notwithstanding the corruption did give them authority to preach the truth though as yet it was not revealed unto them But when the light had begun to shine and to discover amongst other Popish impurities the abhomination of your sacrificing Priesthood they whose eyes were opened to see the same could not with a good Conscience receive imposition of hands from your Bishops because they would ordaine none but in a Popish manner to a Popish Priesthood and that with an oath to maintaine the Pope and his abuses For otherwise neither Luther would have ordained nor learned men receaved ordination from him or from any others but only from Bishops Which thing saith a Georg. Princeps Anhaltin Concion super Matth. 7. Prince Anhalt wee alwaies and M. Luther of most godly memory both in words and in writings yea and in publicke sermons in the Cathedrall Church
Isidorus de Patrib and Dorothei Synopsis To two of these Timothy and Titus the one at Ephesus the other at Crete Euseb lib. 3. cap. 4. the Apostles imparted their owne Commission while they yet lived even the chiefe authority they had To appoint Priests Tit. 1.5 Hieron in eum locū To ordaine them by imposition of hands 1. Tim. 5.22 2. Tim. 2.2 To keep safe and preserve the Depositum 1. Tim. 6.14 20.2 Tim. 1.14 To command not to teach other things 1. Tim. 1.3 Tit. 3.9 2. Tim. 2.16 To receive Accusations 1. Tim. 5.19 21. To redresse or correct things amisse Tit. 1.5 To reject young Widowes 1. Tim. 5.11 To censure Hereticks and disordered persons Tit. 1.11 and 3.10 1. Tim 6.5 2. Tim. 3.5 And these after the Apostles deceased succeeded them in their charge of Government which was ordinary successive and perpetuall their extraordinary guifts of miracles and tongues ceasing with them So Irenaeus lib. 3. cap. 3. Quos successores relinquebant suum ipsorum locum Magisterii tradentes Of the promiscuous use of their NAMES These were they whom posterity called Bishops But in the beginning regard was not had to distinction of Names The authority and power was ever distinct the name not restrained either in This or Other The Apostles were called Priests or Seniors 1. Pet. 5.1 Deacons or Ministers 1. Cor. 3.5 Teachers or Doctors 1. Tim. 2.7 Bishops or Overseers Acts 1.20 Prophets Acts 13.1 Revel 22.9 Evangelists 1. Cor. 9.16 The name of Apostle was enlarged and made common to more then the XII To Barnabas Act. 14.4 14. Andronicus Rom. 16.7 Epaphroditus Phil. 2.25 Titus and others 2. Cor. 8.23 Timothy Hieron in Cant. Chr. Euseb The Priests were called Prophets 1. Cor. 14.32 Bishops Philip. 1.1 Tit. 1.7 So Chrysostom in Philip. 1. Quid hoc an unius civitatis multi erant episcopi Nequaquà m sed Presbyteros isto nomine appellavit Tunc enim nomina adhuc erant communia Hierome Hîc episcopos Presbyteros intelligimus non enim in unâ urbe plures Episcopi esse potuissent Theodoret Non fieri quidem poterat ut multi Episcopi essent unius civitat is pastores quo sit ut essent soli Presbyteri quos vocavit Episcopos in 1. Tim. 3. Eosdem olim vocabant Episcopos Presbyteros eos autem qui nunc vocantur Episcopi nominabant Apostolos Oecumenius Non quòd in unâ civitate multi essent Episcopi c. For in the Apostles absence in Churches new planted the oversight was in them till the Apostles ordained and sent them a Bishop either by reason of some schisme or for other causes The Bishops as the Ecclesiasticall History recounteth them were called Apostles Philip. 2.25 Evangelists 2. Tim. 4.5 Diaconi 1. Tim. 4.6 Priests 1. Tim. 5.17 For it is plaine by the epistle of Irenaeus to Victor in Eusebius lib. 5. cap. 26. that they at the beginning were called Priests that in very truth and propriety of speech were Bishops And by Theodoret in 1. Tim. 3. that they which were Bishops were at the first called Apostles The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Suidas was given by the Athenians to them which were sent to oversee the Cities that were under their jurisdiction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name Episcopus was given among the Romans to him qui praeerat pani vaenalibus ad victum quotidianum ff de munerib honorib Cicere ad Atticum lib. 7. epist 10. Vult me Pompeius esse quem tota haec Campania maritima ora habeat Episcopum The name in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 41.34 seemeth to have relation to the second use for they were such as had charge of the graine laying up and selling under Ioseph The necessary use of the BISHOPS office and the charge committed to him The party who in the New Testament is called Episcopus is in the Old called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 109.8 with Act. 1.20 In a house or familie it is first affirmed of Ioseph Gen. 39.4 who had the oversight and government of the rest of the servants In a house there may be many servants which have places of charge but there is one that hath the charge of all that is Oeconomus the Steward So doe the Apostles terme thēselves 1. Cor. 4.1 and their office 1. Cor. 9.17 and their successours the Bishops Tit. 1.7 Vid. Hilar. in Matth. 24.45 In a flock Vid. Hierenym epist 4. ad Ruslicum cap. 6. epist 85. ad Evagrium the Pastour Ioh. 21.15 Act. 20.28 Mat. 25.32 1. Pet. 5.2 Ephes 4.11 In a Camp the Captaine Matth. 2.6 Hebr. 13.7 17 24. In a ship the Governour 1. Cor. 12.28 under whom others Act. 13.5 In the Common-wealth they be such as are set over Officers to hasten them forward and see they doe their duties as in 2. Chron. 34.12 and 31.13 Nehem. 11.22 and 12.42 So that what a Steward is in a house a Pastour in a flock a Captaine in a Camp a Master in a ship a Surveiour in an office That is a Bishop in the Ministerie Upon him lieth to take care of the Churches under him 2. Cor. 11.28 Philip. 2.20 1. Pet. 5.2 Concil Antiochen can 9. and for that end to visit them Act. 9.32 and 15.36 and to be observant Of that which is Well and orderly to confirme it Act. 15.41 Revel 3.2 Otherwise to redresse it Tit. 1.5 To him was committed I. Authority of ordeyning Tit. 1.5 and so of begetting Fathers Epiph. haeres 75. See Ambrose Theodoret and Oecumenius in 1. Timoth. 3. Damasus epist 3. Hierome epist 85. ad Evagr. Leo epist 88. Concil Ancyran can 12. al. 13. For though S. Paul should mention a Companie with him at the ordeyning of Timothie 1. Tim. 4.14 yet it followeth not but that he onely was the Ordeyner No more then that Christ is the onely Iudge although the XII shall sit with him on Thrones Luc. 22.30 II. Authority of enjoyning or forbidding 1. Tim. 1.3 Ignat. ad Magnesian Cyprian epist 39. III. Authority of holding Courts and receiving accusations 1. Tim. 5.19 1. Cor. 5.12 Revel 2.2 Augustin de opere monachor cap. 29. IV. Authority of correcting 1. Tim. 1.3 Tit. 1.5 Hieron contra Lucifer cap. 4. epist 53. ad Riparium Cyprian ep 38. ad Rogatianum V. Authority of appointing Fasts Tertullian advers Psychicos FINIS THE ORIGINALL OF BISHOPS AND METROPOLITANS briefely laid downe BY MARTIN BUCER sometimes Professor of Divinity in the Vniversity of Cambridge IOHN RAINOLDES late Professor of Divinity in the Vniversity of Oxford IAMES VSSHER sometime Professor of Divinity in the Vniversity of Dublin afterward Arch-Bishop of Armagh and Primate of all IRELAND Whereunto is annexed A Geographicall and Historicall Disquisition touching the Lydian or Proconsular Asia and the seven Metropoliticall Churches contained in it by the said Arch-bishop of Armagh Together with A Declaration of the Patriarchicall Government of the ancient Church by Edward
in sin lib. 17. pag. 840. by Augustus Caesar formerly made one entire Consular Province For the Proconsul of Asia having but two Provinces under his jurisdiction before that of Hellespont was cast upon him by Theodosius the elder the one in the continent which hee governed by himselfe the other in the Ilands which hee ruled by a President it is knowne a Sub Vespasiano principe Insularum provincia facta est Sexr Rufus in Breviario that the Rhodes and the rest of those Ilands were first made a Province by Vespasian and from his time downeward long before the distribution of the Empire made by Constantine there remaineth a continued memory of the Proconsuls of Asia For in his sonnes dayes we find b Plin. lib. 4. epist 3. 5. Vid. Iul. Capitolin in Antonino Pio cum notis Casauboni Arrius Antoninus to have been Proconsul of Asia and c Acta Graeca Timothei apud P. Halloix Notat in Vit. Polycarpi cap. 7. Peregrinus in the raigne of Nerva under whom Timothy suffered at Ephesus d Iul. Capitolin in Antonino Pio. Antoninus Pius e Iustin Martyr in Apologiâad Antonin ex eo Euseb lib. 4. hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chronic-ann Christ 128. Serenius Grannianus and Minucius Fundanus boare the same office under the Emperour Hadrian and in the dayes of Marcus Aurelius f Fasti Sicult ad ann 4. O. lymp 235. Tatius Quadratus under whom Polycarpus suffered martyrdome at Smyrna as Pionius also did afterwards in the same place under g Ibid. ad ann 4. Olymp. 257. Proclus Quintianus There is mention also made by Aelius Lampridius of the Proconsulship of another h Lamprid. in Commo do Arrius Antoninus under Commodus And Vlpian in his first book of the Proconsuls office alledgeth i Imperator noster Antoninus Augustus ad de sideria Asianorum rescripsit Proconsuli necessitatem imposit am per mare Asiam applicare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pri mam attingere Vlpian in L. Observare D. de ossic Procons a Rescript of the Emperour Antoninus whereby a necessity was imposed upon the Proconsul to passe into Asiaby sea and among the other Metropoles whereof we heard there were many to arrive first at Ephesus But after the dayes of Constantine the distinction of the offices of the Vicarius Dioecesis Asianae and the Proconsul Asiae doth more evidently occurre especially in Eunapius where he telleth how in his time Valens being then Emperour of the East Clearchus was preferred unto them both For first he declareth that he was made k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eunap in vitâ Maximi governour of all that Asia the jurisdiction whereof did extend from Hellespont through Lydia and Pisidia unto Pamphylia where in stead of Lydia which at that time as we will shew did belong unto the Proconsular Asia we are to put Phrygia which appertained to this and aswell in the l Act. 2.9 10. 16.6 Acts of the Apostles as in the Epistle of the Church of Vienna and Lions recited by Eusebius is expresly excluded from that other Asia m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then touching the advancement of Clearchus to the other government Eunapius writeth thus n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ibid. Things prosperously succeeding Valens was wonderfully well pleased with Clearchus and was so farre from depriving him of his former charge that he advanced him unto a greater government appointing him to be Proconsul of Asia now properly so called This from Pergamus downeward taking the sea-coast into it toward the adjacent continent reacheth unto Caria the mountaine Tmolus circumscribing that of it which belongeth unto Lydia Of the governments it is the most honourable and is not subject to the Praefectus Praetorio saving that now by reason of these late commotions all things are againe confounded and disturbed In which words touching this Proconsular Asia we may observe first the name which he giveth unto it of Asia NOW properly so called then the limits wherewith he circumscribeth it as it yet stood in the dayes of the Emperour Valens and lastly the changes which afterwards did happen therein In the first of which we are to consider that the Asia now properly so called was but a parcell of that which in former times the Romans called their proper Asia and that as the title of Asia then properly so called was used by them as a tearme to distinguish it from Asia minor so now it had a like relation unto the Asian diocese from which as a member from the whole by this specification of the name it was discriminared Secondly touching the limits thereof it may be noted that as Galen in the place before alledged maketh the Hellespontian Mysia which in the old distribution of the Empire was within the precinct of the jurisdiction of the Vicarius dioecesis Asianae to be conterminous unto Pergamus where he himselfe was borne so Eunapius from the same Pergamus or the Pergamen Mysia rather beginneth the bounds of the Proconsular Asia extending the length thereof from thence downeward unto Caria and the breadth from the Sea unto Tmolus o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strabo lib. 13. pag. 629. a mountaine placed in the Easterne border of Lydia which is by Euripides in his Bacchae called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fortresse of Lydia and on the side whereof Sardis a chiefe city of that province and Eunapius his own country is not only by him p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid. in Bacchis but also by q Herodot lib. 1. § 84. lib. 5. §. 101. Herodotus r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strab. l. 13. pag. 625. Strabo and s Lydia celebratur maxime Sardibus in latere Tmoli montis qui antè Timolus appellabatur Plin. lib. 5. c. 29. Pliny howsoever Ptolemy misplaceth it sufficiently proved to have been situated By which description it appeareth that the Proconsular Asia was the same with the old Lydian Asia within the compasse whereof all those seven Churches were comprehended which are mentioned in the booke of the Revelation Thirdly for the changes which followed afterward we find that by Theodosius the elder who succeeded Valens in the Easterne Empire the t L. Offic. Hestesponti C. de offic comit sacri potrimon vel pouùs proconsalis leg Consular Hellespont wherein that Hellespontian Mysia was contained which bordered upon Pergamena was taken from the jurisdiction of the Vicarius of the Asian diocese and put under the power of the Proconsul of Asia and either by him or his sonne Arcadius the inland province of Lydia on the other side taken from the Proconsul of Asia and subjected to the Vicarius of the Asian diocesse Which is the cause why Palladius u Palladius in Vitâ Chrysostomi ex eo Georgius Alexandrinus tomo 8. edit Graec. oper Chrysost pag. 202. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the Asian
and contrary to the Scriptures which plentifully proves the preheminence of Bishops For though there were many Presbyters in Ephesus and Crete yet f 1 Tim. 1.3 lb. 5.19 Tit. 1.5 Saint Paul left Timothie at Ephesus and Titus at Crete to ordaine Presbyters to command them not to teach any other doctrine or if they did to put them to silence as also to examine witnesses and receive accusations And forasmuch as the end and use of their office was perpetuall therefore the function and office it selfe must likewise be perpetuall Which proveth that it was given to them as they were Bishops not as they were Evangelists Moreover the calling of Bishops is approved by the mouth of Christ himselfe when he adorned the seven Prelates of the seven Churches with the honourable title of Starres and Angells If they be Angells then are they Messengers of the Lord of Hosts If they be his Messengers then are they sent from him and their vocation by him authorised But what is their charge g Revel 2.9.14 15 20. to try false Apostles and not to suffer the doctrine of Balaam nor the doctrine of the Nicolaitans nor to permit the woman Iesabell to teach and seduce the people or to make them commit fornication and eat meate sacrificed to Idolls That is both to oversee the doctrine and discipline of the Church If this be their charge then in this God hath given them authority to amend what is amisse which authority is not given to many but to one Angell in every one Church of the seven Churches Why should that one be charged above the rest if he had not pastorall power besides the rest And he is called the Angell of the Church not of the people nor of the Presbyters but of the whole Church If he be the Angell of the whole Church then he hath pastorall authority over the whole Church and is armed with spirituall power to governe the same and to reforme abuses both in the Ministers and in the people Wherefore the opinion of Aërius concerning these Angells as contrary to the word of God is it selfe contrary unto it and in this sense justly censured for an Heresy Now let us see whether it can be imputed to Luther and Calvin It is confessed by h Tom. 4. Disp 9. q. 1. p. 2. sect 9. Gregory de Valentiâ that except the Anabaptists all the sectaries so it pleaseth him to stile the Protestants admit three degrees of Ministers to wit Bishops whom they call Superintendents Presbyters and Deacons Therefore by the testimony of your owne Iesuit they cannot be Aërïans And surely it is famously knowne to the world to be so in the reformed Churches of Denmarke Suevia and high Germany as also in Saxonie even at Wittenberge where Luther florished Concerning which thus writeth Iacobus Heerbrandus sometimes Divinity Reader at Tubinge i Heerbrand Loc. Com. de ministerio Ecclesiae pag. 699. Truly there ought to be degrees amongst the Ministers as with us in the Dutchey of Wittenberge there are Subdeacons Deacons Pastors speciall Superintendents and over them generall Superintendents How can they disallow the preheminence of Bishops seeing their Superintendents are nothing else but Bishops For when the name Bishop was growne odious by reason of abuses in the Popish Prelates they retaining the dignity it selfe changed the word Bishop into Superintendent which is equivalent in signification PHILOD If they allow the state of Bishops why then did they banish their Catholick Bishops ORTHOD. They banished the Popish Bishops not because they were Bishops but because they were Popish For first such as sought reformation intreated them to redresse abuses which they utterly refused Then the Magistrates were told that it was their duty to reforme the Church by the example of the godly Kings of Iudah which sundry of them did yet so that the Bishops might have kept their places if they would have favoured the Gospell of Christ as may appeare by the authors of the Augustane Confession k De Eccles Potestat The Bishops say they might easily retaine the obedience due unto them if they urged us not to keep those traditions which wee cannot keep with a good conscience And againe l Apolog. Confessionis Augustanae ad artic 14. de ordine Ecclesiastico We have often protested that wee doe heartily approve the Ecclesiasticall policy and degrees in the Church and so much as lieth in us doe desire to preserve them We doe not mislike the authority of Bishops so they would not compell us to doe against Gods commandements And againe m Ibid. Furthermore we doe protest and we would have it recorded that we would willingly preserve the Ecclesiasticall and Canonicall policy if the Bishops would cease to tyrannize over our Churches This our mind or desire shall excuse us with all posterity both before God and all Nations that it may not be imputed unto us that the authority of Bishops is overthrowne by us To the same effect speaketh George Prince Anhalt n Princeps Anhalt in Cōcion super Matth. 7. de falsis prophetis in Praefatione tit de Ordinations Would to God that as they carry the name and titles of Bishops so they would shew themselves to be Bishops of the Church would to God that as the book of Gospells is delivered them and laid upon their shoulders in their Ordination so they would teach doctrine according thereunto and would faithfully governe their Churches thereby O how willingly and with what joy of heart would we receive them for our Bishops and reverence them obey them and yeeld unto them their due jurisdiction and ordination I passe by other Colloquies at o Colloquium Wormaciense tit de personis Ecclesiasticis tit de abusibus Ecclesiarum emendandis Wormes and p Acta Colloq Ratisbon à Buceto edita tit de Ecclesiae hierarchico ordine paragr 7. Ratisbone wherein the degrees of Bishops Archbishops and Patriarchs are commended as profitable to preserve the unity of the Church Concerning which Melancthon writeth thus to Camerarius q Melancth ep ad Camerarium an 1530. By what right or Law may we dissolve the Ecclesiasticall policy if the Bishops will grant us that which in reason they ought to grant and though it were lawfull for us so to doe yet surely it were not expedient Luther was ever of this opinion And that they meane unfainedly as they speake may appeare by their dealing with Michael Sidonius r Historia Confess Augustanae per Chytraeum Whom they thrust out of his Bishoprick because of his Popery yet afterwards when he imbraced the Gospell advanced him againe to that Ecclesiasticall office So farre were those whom you call Lutherans from being Aërians PHILOD BVt what say you to Geneva those Cities that imbrace the Genevian Discipline ORTHOD. Their opinions are apparent by Calvine and Beza The judgement of Calvine is the same with the Augustane Confession to which he
Christi quà m ordinare To make the Body of Christ is a more noble act then to ordaine Durandus f Durand in 4. d. 24. q. 6. sect 9. Actus nobilior est consecrare corpus Christi quod pertinet ad Sacerdotem quà m ordinatio Ministri quod pertinet ad Episcopum nam secundus est propter primum It is a more noble act to consecrate the body of Christ which pertaineth to a Priest then to ordaine a Minister which pertaineth to a Bishop for the second is for the first Gerson g Gerson in Compendio Theolog. de Ordine Consecrare corpus Christi est excellentissimum humanorum officiorum to consecrate the body of Christ is the most excellent of humane offices and Bellarmine himselfe h Bellarm. de Sacramento Ordinis cap. 5 Summa potestas est posse consecrare Eucharistiam the highest power is to be able to consecrate the Eucharist PHILOD If one compare the Character or power which a Bishop hath from his last Consecration with the character which he hath from his Presbyteriall Ordination then his latter is greater in respect of intention because the highest power is to consecrate the Eucharist the former is greater in respect of Extention because it extendeth it selfe unto more things ORTHOD. The excellency of an Order dependeth not upon the variety of Objects but upon the excellency of the proper Act. Wherefore seeing that you grant the proper Act of Priesthood more excellent you must likewise grant that Priesthood is the most excellent Order Therefore the Episcopall function cannot be an order either superior or equall unto it And it was proved before that it cannot be an order inferiour So the conclusion followeth that it is not properly any sacred Order at all PHILOD The whole and entire Episcopall character is composed of a double character the first whereof is received when he is made Priest the other when he is made Bishop Now this whole and entire Episcopall character is more excellent then the Presbyteriall only because it includeth it and addeth another unto it ORTHOD. This doth not answere the point For the Argument framed according to the Question speaketh distinctly of that wherein the Bishop differeth from a Priest and compareth it with a Priesthood Your Answere is of a totum aggregatum which comprehendeth both Therefore it is not ad idem So the Conclusion remaineth firme as before that it is not an Order VVHich me thinks you should more willingly grant because Bellarmine your great Bellwether who first held that they were the same Order and afterward maintained the contrary is now in his old age returned to his former opinion What his judgement was in his former years may be seen in his book de Clericis where he saith that i Bellarm. de Clericis cap. 11. §. 4. Ecclesiasticall Orders are taken two waies properly and commonly Orders properly taken he calleth such as are conferred by a Bishop with a certaine sacred and solemne rite and are referred to the performance of some certaine ministery about the Divine sacrifice Orders commonly taken he calleth such as are any way dedicated to Divine offices though it be without relation to sacrifice which he exemplifieth in Monkes and Nunnes The proper Orders he affirmeth to be seven in number the chiefe whereof is Priesthood Concerning the difference of a Priest and a Bishop these are his words Et si Episcopus Presbyter distinguantur tamen quantum ad sacrificium idem omninò ministerium exhibent proinde unum Ordinem non duos faciunt i. Although a Bishop and a Presbyter be distinguished yet in respect of the sacrifice they performe alltogether the same ministery Therefore they make one order not two Yet in his book of the Sacrament of Order he affirmeth that k Id. de sacramento Ord. cap. 5. sect 11. 13. Episcopall Ordination is a Sacrament that a Bishop hath a new Character that Episcopatus is one Order with Priesthood in generall not in speciall that the Episcopall character is compounded of a double character and that two Sacraments are required to make a Bishop So here he holdeth it to be truly and properly a new Order a new Character a new Sacrament Notwithstanding now at length having put his last hand to his former workes of Controversies considering be like that this is contrary to the common tenent of your Church he retracteth and disclaimeth it in these words l Id. in Recognit pag. 89. Vbi dixi Episcopatum Presbyteratum esse unum Ordinem sed genere non specie paulo infrà Presbyteros Episcopos esse duas species Sacerdotum rectiùs dixissem esse unum Ordinem sed gradus diversos That is Whereas I said that Episcopatus and Presbyteratus are the same Order in generall not in speciall and a little after that Presbyters and Bishops are two species of Priests I might have said more rightly that they are one Order but divers degrees This is the finall judgement of your chiefest Champion PHILOD YOur owne Book of Orders calleth it an Order even in the first sentence of the Preface saying It is evident unto all men diligently reading Holy Scripture and ancient Authors that from the Apostles time there have been these Orders of Ministers in Christs Church Bishops Priests and Deacons ORTHOD. The Canonists affirme it to be an Order the Schoolemen deny it Yet m Id. in lib. de Clericis cap. 11. sect ult Bellarmine and n Sculting Bibliothecae catholicae tom 4. contra lib. 4. Calvini c. 9. §. 22. Scultingius avouch there is no difference betweene them Because the Canonists call it an Order in respect of Regiment the Schoolemen deny it as Order is a Sacrament In like manner because a Bishop is sanctified and set a part with Imposition of hands to publick employment in Ecclesiasticall Government the Church of England with your Canonists call it an Order and yet many deny with your Schoolemen that it is properly an Order as Deaconship and Priesthood To which you may the rather be induced because the Authors of the Book having spoken first of the Ordering of Deacons and then of Ordering of Priests when they come to the Forme of making Bishops they never call it Ordering but alwaies Consecrating PHILOD Surely the Fathers and Councells doe commonly call it Ordering shall there be Ordination and not an Order ORTHOD. They call it so largely and improperly as witnesseth Bonaventure o Bonavent in Sentent lib. 4. d. 24. part 2. art 2. q. 3. resp ad object Non ita propriè dicitur aliquis ordinari cùm promovetur in Episcopum ut cùm promovetur in sacerdotem sed magis propriè dicitur consecrari i. One is not so properly said to be Ordained when he is promoted to be Bishop as when he is promoted to be Priest but is more properly said to be cōsecrated Neither is this the opinion of Bonaventure alone but it is the common and
of Maerspurge very often professed and promised And againe this inconvenience that Presbyters should ordaine might be prevented if the parties to be ordained were not compelled to promise the upholding of evident abuses for unlesse that were required at their hands they would willingly receave ordination from Bishops which now they are constrained by a certaine necessity both to seeke and receave from other Ministers And as they could not obtaine ordination from your Popish Churches so neither by the same reason from the Greeke Church For b Bellarm. lib. de notis Ecclesiae cap. 8. §. 22. Bellarmine denyeth it to be a Church because they were lawfully convicted in three full Councells at Lateran Lions and Florence of heresy and especially of the heresy about the proceeding of the Holy Ghost which to be a manifest heresy saith he both the Lutherans and the Calvinists doe confesse Wherefore seeing no Church will give orders but only to such persons as approve and embrace their doctrine therefore they could not with a safe conscience seeke to the Greeke Church whose doctrine they justly misliked Being thus excluded from the Greeke and the Latin from the East and the West what should be done It was the duty of Magistrates whose hearts the Lord had touched not to suffer false Prophets but to drive them away like wolves and to plant godly Preachers in their places But whence should they have them The Popish Priestes converted were like a few clusters in a great vintage or a few mariners in a great ship wherefore either there must be a new supply or the ship of Christ must be endangered And there was but one way for this supply to wit by Ordination Now the Bishops were so farre from yeelding it in any tolerable manner that they persecuted such as sought the reformation and branded them with schisme and heresy Wherefore it must either be devolved unto Presbyters or the Church of God must suffer most lamentable ruine and desolation And was not this a case of necessity I will conclude this point with a memorable saying of Waldensis worthy to be written in letters of gold c Vbi ista duo concurrunt in communitate Ecclesia scilicèt extrema non ulteriùs differendo necessitas ordinarii pastoris aut praesidis ad succurrendum desperata facultas quaerendus est extraordinarius pater priusquà m Christi Domini fabrica dissolvatur Thom. Waldens Doctrinal fidei tom 1. lib. 2. cap. 80. §. 2. When these two things doe meet in the state of the Church to wit extream necessity admitting no delay the hopelesse want of ability to yeeld releefe in the ordinary Pastor or guide we must seeke an extraordinary Father before the fabrick of the Lord Iesus be dissolved PHILOD SVppose that ordination might be devolved to Presbyters in case of necessity yet the necessity ceasing such extraordinary courses should likewise cease Why then doe they continue their former practise why doe they not now seeke to receave their orders from Protestant Bishops ORTHOD. The Churches of Germany need not to seek to forraine Bishops because they have Superintendents or Bishops among themselves And as for other places which embrace the discipline of Geneva they also have Bishops in effect for two things of all other are most proper to Bishops 1. Singularity in succeeding because though there be many Presbyters in a Church yet above the rest there is one Starre one Angell of whose unity depends the unity of the Church and therefore when he dieth another must succeed in the like singularity 2. Superiority in ordaining because ever since the Apostles times these Starres and Angells have been invested with the power of ordination which they might performe without Presbyters but Presbyters might not regularly performe without them Now in these reformed Churches the President of each Presbytery is their Starre or Angell indued with both properties Concerning the first Beza saith d Bez. de divers gradib mmistr contr Sarav cap. 23. §. 25. Essentiale fuit in eo de quo hîc agimus quòd ex Dei ordinatione perpetuâ necesse fuit est erit ut in Presbyterio quispiam loco dignitate primus actioni gubernandae praesit cum eo quod ipsi divinitùs attributum est jure This was essentiall in the matter we have in hand that by Gods perpetuall ordinance it hath been is and shall bee needfull that some one in the Presbytery which is first both in place and dignity should have the preheminence in ruling of every action with that right which is given him from God Therefore concerning the second whereas the Presbytery consisteth partly of Ministers partly of Lay-men their Lay-presbyters are wholly excluded from Ordination for e Non liquidò constat an quum aliquis consecrandas erat minister omnes soliti fuerunt manum imponere ejas capiti an unus duntaxat loco nomine omnium Imò huc magis inclinat conjectura unum tantùm fuisse qui manut imponeret Calvin in 2. Tim. 1.6 Hoe postremò habendum est non universam multitudinem manus imposuisse suis ministris sed solos Pastores Id. in Institut l. b. 4. cap. 3. §. 16. Calvin teacheth that in the Apostolick times only Pastors imposed hands neither is it lawfull for every Pastor in the Presbytery to execute this office but it is reserved to him who is first both in place and dignity having preheminence in every action and consequently in Ordination Wherefore though that he doe it not by his sole authority but with common consent neither hath the name of a Bishop or such ample titles annexed as godly Princes have thought fit for the honour of the place because these things are not sutable with popular estates delighting in equality yet he hath the substance of the office it selfe which he exerciseth not in one only particular parish but in the City Suburbs and the territories thereof containing sundry Parishes as for example at Geneva XXIIII or there about Wherefore seeing a Bishop and a Presbyter doe not differ in order but only in preheminence and jurisdiction as your selves acknowledge and seeing Calvin and Beza had the order of Priesthood which is the highest order in the Church of God and were lawfully chosen the one after the other to a place of eminency and indued with jurisdiction derived unto them from the whole Church wherein they lived you cannot with reason deny them the substance of the Episcopall office And wherein soever their Discipline is defective we wish them even in the bowels of Christ Iesus by all possible meanes to redresse and reforme it and to conforme themselves to the ancient custome of the Church of Christ which hath continued from the Apostles time that so they may remove all opinion of singularity and stop the mouth of malice it selfe Thus much concerning the Ministers of other reformed Churches wherein if you will not believe us disputing for the lawfulnesse of their calling yet you must give us leave to believe God himselfe from heaven approving their ministery by powring downe a blessing upon their labours Blesse them still O Lord and blesse us and make all our Ministery faithfull fruitfull and effectuall to the comfort of our own Consciences the advancing of thy Kingdome the joy of thy little flock and to the recalling of those lost sheepe which as yet wander in the wildernesse of the Church of Rome or elsewhere that so it may be powerfull by thy Spirit to the salvation of many thousand soules AMEN FINIS