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
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
to gather at large as o Erasm Annot in Act. 16 Rom. 16. Erasmus did after him that Asia in the New Testament denoteth that part of Asia minor in which Ephesus standeth It is here also further to be noted that as in the state of the civill governement the jurisdiction of the annuall Presidents by Aristides styled p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristid in orat citat quum antea dixisset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops was extended unto all the cities that were contained within the limits of their severall provinces so in the Easterne empire especially the Ecclesiasticall regiment was herein conformed unto the civill there being but one Metropolitan Bishop setled in every Province unto whom the Bishops of all the rest of the cities were subordinated By which meanes it came to passe that of the seven Churches in Asia spoken of in the book of the Revelation Ephesus alone in the dayes of Constantine had the Metropoliticall dignity lest unto it Then after the dayes of Valens the Emperour Lydia being separated from Asia the Bishop of Sardis which had been the q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strabo lib. 13. pag. 625. ancient seat of the Lydian Kings became the Metropolitan of that province the sees of Philadelphia and * In the Latin edition of the subscriptions adjoyned unto the 6 Action of the Councell of Chalcedon Thyatira is made subject to Synnada but the Greeke readeth there not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather a see well knowne to be suffragan to Synnada which Synnada in Socratis histor Ecclesiast lib. 7. cap. 3. is by another error made to be a city of Phrygia Pacatiana whereas it was without all controverfy the Metropolis of Phrygia Salutaris See the subscript of the V. generall Councell Collat. 8. Thyatira being made subject to him as Smyrna and Pergamus were to the Bishop of Ephesus There remained then of the seven only Laedicea which got the honour of being the Metropolis of Phrygia Pacatiana as we read in the Greeke subscription of the first epistle unto Timothy the latenesse whereof is thence rightly collected by the learned q Vnde satis liquere potest de subscriptione primae epistolae ad Timotheum recentiorem eam esse Cujac in exposit Novell 145. Cujacius For as the distinction of Phrygia Pacatiana and Salutaris is no where to be found before the distribution of the provinces made by Constantine so at that time also when but one Metropolis was allotted unto every Province it is a question whether of those two * Laodicea and Hierapolis as they were neere one another and so conjoyned by the Apostle in Coloss 4.13 so have they the first place also assigned unto them among the cities of Phrygia Pacariana by Hierocles in the civill list of the Provinces Append Geogr. sacr pag. 21. prime cities that were so neare together Hierapolis which without all controversie was acknowledged to belong unto Phrygia was not rather chosen to be the mother city therein then Laodicea which by reason of the doubtfull situation thereof as wee have heard was indifferently challenged to appertaine unto Phrygia Garia and Lydia In the dayes of the succeeding Emperours indeed r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Chalcedon Can. 12. who yielded so farre to the ambition of some Bishops that they were content there should bee two Metropolitans in one Province both these cities were accounted for the Metropoles of Phrygia Pacatiana which is the cause why in the fourth generall Councell assembled at Chalcedon aswell ſ Concil Chalced. Act. 6. Nunechius Bishop of the Metropolis of Laodicea as Stephen Bishop of the Metropolis of Hierapolis doe subscribe for themselves and the absent Bishops which were under them as also in the fifth generall Councell held at Constantinople there is mention made at the same time t Concil V. Collat. 8. of Iohn Bishop of the Metropolis of the Laodiceans and Auxanon Bishop of the Metropolis of the Hierapolitans and in the sixth of Tiberius Bishop of the Laodiceans and Sisinnius of the Hierapolitans either of them giving unto his seat the title u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil VI. Constantinop Act. 18. of the Metropolis of the Pacatian Phrygians And although by a Canon of the said Councell of Chalcedon it was provided that any Bishop which afterward x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Chalced. can 12. would attempt to make such divisions to the derogation of the rights of his owne Metropolitan should be deprived of his dignity and that y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. the new Metropoles formerly constitured by the Imperiall Charters should so content themselves with this honour that the proper rights should still be preserved unto that which was the Metropolis indeed yet we see for all this that z Notit Graec. in Appendic Geograph sacr pag. 16. 18. item 48. 52. Iur. Graeco Roman tom 1. pag. 94. 98. in the lists of the Bishopricks of the East made in the succeeding times there are still distinct suffragans reckoned under these two Metropolitans of Laodicea and Hierapolis and that diverse other private Bishops were not hereby restrained from aspiring unto a Metropoliticall dignity among whom to speak only of those who are within our compasse was the Bishop of Smyrna who found the means to be made first a Notir Graec. in Append Geograph sacr pag. 8. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or independent and then b Iur. Graeco-Roman tom 1. pag. 88. 45. a Metropolitan with c Ibid. pag. 100. seven suffragans depending upon him d Georg. Codin Curopalat de Offic. Constantinop pag. 221. 237. edit Fr. Iunii the Bishop of Pergamus who was exempted likewise from his subordination to Ephesus and made a Metropolitan by himselfe and the Bishop of Philadelphia e Ibid. pag. 219. 231. who by Andronicus Palaeologus the elder was substituted into the place of the Bishop of Sardis and made Metropolitan of all Lydia So as of the Bishops of the seven Churches mentioned in the book of the Revelation he of Thyatira only excepted all at the last became Metropolitans as they were at the first But among all these the See of Ephesus had evermore the preeminence And as it was the mother city of the Proconsular Asia so was that Asia likewise the prime Province of all the Asian Diocese and had in such esteem that the Proconsul thereof was exempted from the jurisdiction of the Praefectus Praetorio Orientis as before we have heard out of Eunapius unto which the Vicarius or Lievtenant of the rest of the Asian diocese was subject Gonformably whereunto in the Ecclesiasticall government the Bishop of Ephesus was not only held to bee the Metropolitan of the Proconsular Asia but also the Primate of all the provinces that were contained within the compasse
Certain Briefe TREATISES WRITTEN BY DIVERSE LEARNED MEN concerning the ancient and Moderne government of the CHURCH Wherein Both the Primitive Institution of EPISCOPACIE IS MAINTAINED AND THE LAWFULNESSE OF THE Ordination of the Protestant MINISTERS beyond the Seas likewise defended The particulars whereof are set downe in the leafe following IOB 8.8 9. Enquire I pray thee of the former age and prepare thy selfe to the search of their Fathers For we are but of yesterday and know nothing OXFORD Printed by LEONARD LICHFIELD Printer to the Vniversity Anno Dom. 1641. THE SEVERALL TREATISES touching Church-government gathered here together are these I. A Discovery of the causes of the continuance of these Contentions concerning Church-government by RICHARD HOOKER Pag. 1. II. A summary view of the Government both of the Old and New Testament by LANCELOT ANDREWES late Bishop of Winchester Wherein whatsoever is included within these markes hath been added to supply the imperfection of the written copy Pag. 7. III. The Originall of Bishops and Metropolitans briefly laid downe by MARTIN BUCER IOHN RAINOLDES and IAMES Arch-bishop of Armagh Pag. 45. IV. A Geographicall and Historicall disquisition touching the Lydian or Proconsular Asia and the seven Metropoliticall Churches contained therein by the said Arch-bishop of Armagh Pag. 76. V. A Declaration of the Patriarchicall Government of the ancient Church by EDWARD BREREWOOD Pag. 96. VI. A briefe Declaration of the severall formes of Government received in the Reformed Churches beyond the Seas by IOHN DUREE Pag. 123. VII The lawfulnesse of the Ordination of the Ministers of those Churches maintained against the Romanists by FRANCIS MASON A SVMMARIE VIEW OF THE GOVERNMENT BOTH OF THE OLD AND NEW TESTAMENT WHEREBY The Episcopall Government of Christs Church is vindicated Out Of the rude Draughts of LANCELOT ANDREWES late Bishop of Winchester Whereunto is prefixed as a Preamble to the whole a Discovery of the Causes of the continuance of these Contentions touching Church-government out of the fragments of RICHARD HOOKER OXFORD Printed by LEON LICHFIELD Anno Dom. 1641. The causes of the continuance of these Contentions concerning Church-Government COntention ariseth either through errour in mens judgements or else disorder in their affections When contention doth grow by errour in judgement it ceaseth not till men by instruction come to see wherein they erre and what it is that did deceive them Without this there is neither policy nor punishment that can establish peace in the Church The Moscovian Emperour being weary of the infinite strifes and contentions amongst Preachers and by their occasion amongst others forbad preaching utterly throughout all his Dominions and in stead there of commanded certain Sermons of the Greeke and Latine Fathers to bee translated and them to be read in publique assemblies without adding a word of their owne thereunto upon paine of death Hee thought by this politique devise to bring them to agreement or at least to cover their disagreement But so bad a policy was on fit salve for so great a soare We may think perhaps that punishment would have beene more effectuall to that purpose For neither did Solomon speak without book in saying that when folly Prov. 22.15 is bound up in the heart of a child the rod of correction must drive it out and experience doth shew that when errour hath once disquieted the minds of men and made them restlesse if they doe not feare they will terrify Neither hath it repented the Church at any time to have used the rod in moderate severity for the speedier reclaiming of men from error and the reuniting such as by schisme have sundred themselves But we find by triall that as being taught and not terrified they shut their eares against the word of truth and sooth themselves in that wherewith custome or sinister persuasion hath inured them so contrariwise if they be terrifyed and not taught their punishment doth not commonly worke their amendment As Moses therefore so likewise Aaron as Zerubabel so Iehoshua as the Prince which hath laboured by the Scepter of righteousnesse and sword of justice to end strife so the Prophets which with the booke and doctrine of salvation have soundly and wisely endeavoured to instruct the ignorant in those litigious points wherewith the Church is now troubled whether by preaching as Apolloes among the Iewes or by disputing as Paul at Athens or by writing as the learned in their severall times and ages heretofore or by conferring in Synods and Councells as Peter Iames and others at Ierusalem or by any the like allowable and laudable meanes 2. Cor. 8.18 their praise is worthily in the Gospell and their portion in that promise which God hath made by his Prophets Dan. 12.3 They that turne many unto righteousnesse shall shine as the starres for ever and ever I say whosoever have soundly and wisely endeavoured by those meanes to reclaime the ignorant from their errour and to make peace Want of sound proceeding in Church controversies hath made many more stiffe in errour now then before Want of wise and discreet dealing hath much hindred the peace of the Church It may bee thought and is that Arius had never raised those tempestuous stormes which we read he did if Alexander the first that withstood the Arrians heresy had born himselfe with greater moderation and been lesse eager in so good a cause Sulpitius Severus doth note as much in the dealings of Idacius against the favourers of Priscillian when that heresy was but green and new sprung up For by overmuch vehemency against Iactantius and his mates a sparke was made a flame insomuch that thereby the seditious waxed rather more fierce then lesse troublesome In matters of so great moment whereupon the peace or disturbance of the Church is knowne to depend if there were in us that reverend care which should be it is not possible wee should either speak at any time without feare or ever write but with a trembling hand Doe they consider whereabout they goe or what it is they have in hand who taking upon them the causes of God deale only or chiefly against the persons of men We cannot altogether excuse our selves in this respect whose home controversies and debates at this day although I trust they be as the strife of Paul with Barnabas and not with Elymas yet because there is a truth which on the one side being unknown hath caused contention I doe wish it had pleased Almighty God that in sifting it out those offences had not grown which I had rather bewaile with secret teares then publick speech Neverthelesse as some sort of people is reported to have bred a detestation of drunkennesse in their children by presenting the deformity thereof in servants so it may come to passe I wish it might that we beholding more foule deformity in the face and countenance of a common adversary shall be induced to correct some smaller blemishes in our owne Yee are not ignorant of the Demaunds Motives Censures
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
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
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
Bishopricks were contained that e Insuper praeter septem collaterales Episcopos erant alii Episcopt qui dicuntur suffraganci Romani Pontificis nulli alii Primati vel Archiepiscopo subjectis qui frequenter ad Synodos vocarentur MS. Vatican apud Baron ann 1057. §. 23. were immediatly subject to the Bishop of Rome and frequently called to his Synods the names whereof are found registred in the Records of that Church The antiquity of which number as it may in some sort receive confirmation from the Roman Synod of seventy Bishops held under Gelasius so for the distinction of the Bishops which belonged to the city of Rome from those that appertayned to Italy we have a farr more ancient testimony from the Edict of the Emperour Aurelian who in the controversy that arose betwixt Paulus Samosatenus and Domnus for the house which belonged unto the Church of Antioch commanded that it should be delivered to them f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Niceophorus Callist lib. 6. hist cap. 29. but Eusebius lib. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom the Bishops of Italy and Rome should by their letters declare that it ought to be given which distinction aswell in the forecited g Ex provinciâ Italiae civitate Mediolanen c. Ex provinciâ Romanâ civitate Portuen ut suprà Acts of the Councell of Arles as in the Epistles of the h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synod Sardic epist ad Alexandrino in 2. Athanasii Apologiâ tomo 1. Oper edit Commelin pag. 588. Sardican Synod and i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas epist ad solitar vit agentes ibid. pag. 640. At hanasius may likewise be observed the name of Italy being in a more strict sense applyed therein to the seven provinces which were under the civill jurisdiction of the Vicarius or Lievtenant of Italy and the Ecclesiasticall of the Bishop of Millaine And it is well worth the observing that the Fathers of the great Councell of Nice afterwards confirming this kind of primacy not only in the Bishops of Rome and Antioch k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Nicaen 1. Can. 6. but also in the Metropolitans of other Provinces doe make their entrance into that Canon with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the ANCIENT customes continue Which openeth unto us the meaning of that complaint which some threescore and tenne yeares before this S. Cyprian made against Novatianus for the confusion which by his schisme he brought upon the Churches of God that l Cùm jampridem per omnes provincias per urbes singulas ordinati sint Episcopi in aetate antiqui in fide integri in pressurâ probati in persecutione proscripti ille super eos creare alios pseudoepiscopos audeat Cyprian epist 52. whereas long since in all Provinces and in all Cities Bishops had been ordained in age ancient sound in faith tryed in affliction proscribed in persecution yet took he the boldnesse to create other false Bishops over their heads namely subordinate Bishops in every City and Metropolitans in every Province In Africk at that time although there were many civill Provinces yet was there but one Ecclesiasticall whereof Cyprian himselfe was m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Constantinopol in Trullo can 2. Arch-bishop as the Fathers of the Trullan Synod call him It pleased saith he in one of his Epistles n Vniversis Episcopis vel in nostrâ provinciâ vel trans nare constitutu Cyprian epist 40. all the Bishops constituted either in our province or beyond the sea intimating thereby that all the Bishops which were on his side the sea did belong unto one province o Quoniam latiùs fusa est nostra provincia habet etiam Numidiam Mauritanias duas sibi cohaerentes Id. epist 45. For our province saith he in another place is spread more largely having Numidia also and both the Mauritaniaes annexed unto it Whence that great Councell assembled by him for determining the question touching the baptizing of those that had been baptized by Hereticks is said to bee gathered p Ex provinciâ Africâ Numidià Mauritaniâ Concil Cypriam out of the province of Africa Numidia and Mauritania For howsoever in the civill government the Proconsular Africa wherein Carthage was seated Numidia and both the Mauritanies Sitifensis Caesareensis were accounted three distinct provinces yet in the Ecclesiasticall administration they were joyned together and made but one province immediatly subject to the Metropoliticall jurisdiction of the prime see of Carthage Some threescore yeares before this African Councell was held by Cyprian those other Provinciall Synods were assembled by the Metropolitans of sundry nations for the composing of the Paschall controversy then hotly pursued and among the rest that in our neighbour country out of q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb histor lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the parishes for so in the ancient language of the Church those precincts were named which now we call dioceses of which Irenaeus had the superintendency whence also hee wrote that free Epistle unto Victor Bishop of Rome r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the person of those brethren over whom he was president at which time and before the ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most famous Metropoles of that country and so the t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ibid. most eminent Churches therein were Lyons Vienna in the one whereof Irenaeus was then no les renowned a Prelat then Cyprian was afterwards in Africa Dionysius the famous Bishop of Corinth was elder then they who among many other Epistles directed one u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Church of Gortyna and all the rest of the Churches of Crete wherein he saluted their Bishop Philip. whereby it appeareth that at that time aswell as in the ages following Gortyna was the Metropolis and the Bishop thereof the Metropolitan of all the rest of that whole Iland Which kind of superintendency there Eusebius the ancientest Ecclesiasticall historian now extant deriveth from the very times of Titus whom out of the histories that were before his time he relateth to have held x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishoprick of the Churches in Crete With whom the Grecians of after times doe fully concurre as appeareth both by the subscription annexed by them unto the Epistle of S. Paul y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Titus ordained as there they say the first Bishop of the Church of the Cretians and by the argument out of Theodoret prefixed by them before the same speaking of him to the same effect that z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret argument epist ad Tit. in Occumenio he was by Paul ordained Bishop of that great countrey and had commission
to ordaine the Bishops that were under him which they gather out of those words of S. Paul unto him a Tit. 1.5 For this cause left I thee in Crete that thou shouldest set in order the things that are wanting and ordaine Elders in every city as I had appointed thee Out of which M. Calvin collecteth this doctrine unto us for the generall b Discimus ex hoc loco non eam fuisse tunc aequalitatem inter Ecclesiae ministros quin unus aliquis autoritate consilio praeesset Calvin in Tit. 1.5 We learne out of this place that there was not then such an equality betwixt the ministers of the Church but that there was some one who was president over the rest both in authority and in counsell and S. Chrysostom for the particular of Titus c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Tit. 1. homil 1. Had hee not been an approved man he would not have committed that whole Iland unto him he would not have commanded him to supply the things that were defective hee would not have committed unto him the judgement of so many Bishops if he had not had very great confidence in the man and B. Iewell upon him againe Having the government of many Bishops what may we call him but an Archbishop Which is not so much to be wondred at when we see that the Bishops of another Iland stick not and that without any controll to deduce the ordination of their Metropolitan from the Apostolick times in the face of the whole generall Councell of Ephesus For whereas the Patriarch of Antioch did claym an interest in the ordaining of the Metropolitan of Cyprus the Bishops of that Iland prescribed to the contrary that d A sanctis Apostolis nunquam possunt ostendere quòd adfuerit Antiochenus ordinaverit vel communicaverit unquà m insulae ordinationis gratiam neque alius quisquam Concil Ephcsin Act. 7. from the time of the holy Apostles it could never bee shewed that the Bishop of Antioch was ever present at any such ordination or did ever communicate the grace of ordination to that Iland and that the former Bishops of Constantia the Metropolis of Cyprus Troilus Sabinus Epiphanius e Et nunc memorati Episcopi qui ante illos sanctissimi Episcopi qui à sanctis Aposlolis erant omnes ortho loxi ab his qui in Cypro conslituti sunt Ibid. and all the holy and orthodoxe Bishops which were before them ever since the holy Apostles were constituted by those which were in Cyprus and therefore desired that f Sicut initio à temporibus Apostolorum constitutionibus canonibus sanctissime magnae Synodi Nicaenae illaesa superior insidiis potentiâ permansit nostra Cypriorum synodus Ibid. as in the beginning from the times of the Apostles and by the constitutions and canons of the most holy and great Synod of Nice the Synod of the Cyprian Bishops remained untouched and superiour to privy underminings and open power so they might still bee continued in the possession of their ancient right Whereupon the Councell condemning the attempt of the Bishop of Antioch as g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. an innovation brought in against the Ecclesiasticall lawes and the canons of the holy Fathers did not only order that h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. the governours of the Churches which were in Cyprus should keep their owne right entire and inviolable according to the Canons of the holy Fathers and their ancient custome but also i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pauIo pòst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. for all other dioceses and provinces wheresoever that no Bishop should intrude himselfe into any other province which had not formerly and from the beginning been under him or his predecessours The beginning of which kind of subordination of many Bishops unto one chiefe if it were not to bee derived from Apostolicall right yet it is by Beza fetched k Neque verò magis existimandum est hunc externum ordinem fuisse initio humani generis Pagi enim ex familiis ex pagis urbes ex urbibus civitates ipsae suadente naturâ necessitate flagitante senfim coierunt aliis aliorum exemplum sequutis Bez. de divers gradib ministr contr Sarav cap. 24. § 4. from the same light of Nature and enforcement of Necessity whereby men were at first induced to enter into consociations subjected one unto another and by Bucer acknowledged to have l Atque hoc consentiebat legi Christi siebatque ex jure corporis Christi M. Bucer de vi usu S. Ministerii inter scripta ejus Anglicana pag. 565. been consentaneous to the law of Christ and to have been done by the right of the body of Christ and by all men must be confessed to be conformable to the patterne delivered by God unto Moses For having set apart the three families of the Levits for his owne service and constituted a chiefe as we have heard over every of them he placed immediatly over them all not Aaron the High Priest but Eleazar his son saying m Num. 3.32 Eleazar the sonne of Aaron the Priest shall bee chiefe over the chiefe of the Levites and have the oversight of them that keep the charge of the Sanctuary In respect of which oversight as he hath by the Septuagint warrantably enough by the word of God given unto him the name of n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX Num. 4.16 a Bishop so the holy Ghost having vouchsafed to honour him with the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o Iid. Num. 3.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the President of the Presidents of the Levites none that without prejudice did take the matter into consideration would much stick to afford unto him the name of an Arch-bishop at least hee would be taught hereby to retaine that reverend opinion of the primitive Bishops of the Christian Church who so willingly submitted themselves not only to the Archiepiscopall but also to a Patriarchicall government which Calvin professed hee did that in all this they were farre from having a thought p Reperiemus veteres Episcopos non aliam regendae Ecclesiae formam voluisse fingere ab eā quam Deus verbo suo praescripsit Calvin Institut lib. 4. cap. 4. §. 4. to devise another forme of Church-government then that which God had prescribed in his Word A GEOGRAPHICALL AND Historicall disquifition touching the Lydian or Proconsular Asia and the seven Metropoliticall Churches contained therein AS the lesser Asia now called Natolia or Anatolia was a part of the great and Asia properly so called a part of that lesser so the Lydian or Proconsular Asia was a parcell of that Asia which was properly so called For the fuller understanding whereof wee are to call to mind that the Romans having possessed themselves of the countryes which had formerly belonged unto the Pergamen
Residence were the Metropoles Concil Constantinop 1. can 2. which also the second Canon of the second generall Councell afore mentioned doth clearely import But I shall not thus satisfy you perhaps except the second point also be declared namely to whose Government the Churches of all other Provinces did belong Touching which I will tell you briefly what searching the best I could into the ancient Ordination and government both Civill and Ecclesiasticall of the Empire of Rome I have observed The whole Empire of Rome was divided into XIII Dioceses whereof VII belonged to the East Empire and VI. beside the Prefecture of the city of Rome before mentioned to the West Those XIII Dioceses together with that Prefecture contained among them CXX Provinces or thereabout so that to e-every Diocese belonged the administration of sundry Provinces Lastly every Province contained many Cities within their territories The Cities had for their Rulers those inferiour Iudges which in the Law are tearmed Defensores civitatum and their seats were the cities themselves to which all the Townes and Villages in their severall territories were to resort for justice The Provinces had for theirs either Proconsules or Consulares or Praesides or Correctores foure sundry appellations but almost all of equall authority and their seats were the chiefest cities or Metropoles of the Provinces of which in every Province there was one to which all the inferiour cities for judgement in matters of importance did resort Lastly the Dioceses had for theirs the Lievtenants called Vicarij and their seats were the Metropoles or principall cities of the Diocese whence the edicts of the Emperour or other Lawes were published and sent abroad into all the Provinces of the Diocese and where the Praetorium and chiefe Tribunall for judgement was placed to determine the Appeales and minister justice as might be occasion to all the Provinces belonging to that jurisdiction And this was the disposition of the Roman Governours for to speake of the severall properties of these subordinate Rulers government were tedious and for our purpose needlesse And truly it is wonderfull how neerely and exactly the Church in her Government did imitate this civill Ordination of the Roman Magistrates For first in every city as there was a Defensor civitatis for secular government so was there placed a Bishop for spirituall regiment in every city of the East and in every city of the West almost a severall Bishop whose jurisdiction extended but to the city and the places within the Territory of it for which cause the jurisdiction of a Bishop was anciently knowne by no other name but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying not as many ignorant Novelists think a parish as now the word is taken that is the places or habitations neere a Church but the Townes and Villages neere a city all which together with the City the Bishop had in charge Secondly in every Province as there was a President so was there an Arch-Bishop and because his Seat was the principall City of the Province he was commonly knowne by the name of Metropolitan Lastly in every Diocese as there was a Lievetenant-Generall so was there a Primate seated also in the principall city of the Diocese as the Lievtenant was to whom the last determining of Appeales from all the Provinces in differences of the Clergy and the soveraigne care of all the Diocese for sundry points of spirituall government did belong So that by this discourse it appeareth that 1. a Bishop in the ancient acception was the chiefe spirituall governour of a City 2. A Metropolitan chiefe of a Province 3. a Primate chiefe of a whole Diocese which was anciently a farre greater matter then a Province as containing the joynt administration of many Provinces although now it import a farre lesse jurisdiction even that Precinct which anciently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did Now of what Cities these Primates of the Dioceses were Bishops and what Provinces belonged to the jurisdiction of every one I could set downe but I should be long which I am loth to be loving a great deale better sparingnesse then prolixity of discourse and specially at this present when I have no leasure to spare But by this that I have already said of the number of the Dioceses you may see that there were XI Primates besides the III. Patriarchs for of the XIII Dioceses besides the Praefecture of the city of Rome which as before I said was administred by the Patriarch of Rome that of Egypt was governed by the Patriarch of Alexandria and that of the Orient by the Patriarch of Antiochia and all the rest by the Primates Yet I must confesse that in Africa as it is to be seen in sundry of the African Councells the name of Primates and Metropolitans was promiscuously used for the superintendents of single Provinces although the just power and dignity of Primate belonged but to one among them all Now touching the power and jurisdiction of these Primates although it was no lesse then that of the Patriarchs the office being the same as you may see in Anacletus his epistles Anaclet epistol ad Episcop Ital. Gratian. Dist 99. and in Gratian and the name also of Patriarchs of the Dioceses being commonly given unto them by Iustinian yet the honour was somewhat lesse the Patriarchs ever having precedence and priority of place in Councells and that in a certaine order first Rome then Alexandria and then Antiochia But if you should aske me the reason why all these soveraigne Bishops being equall in power only three of them till the ambition of the Bishops of Constantinople and Ierusalem had obtained that title had the name of Patriarchs Gelas in Concil 1. Romano Gregor lib. 6. Ep. 37. ad Eulog I can yeild no better although I know some Bishops of Rome have pretended other then either because from these three cities above all others the Christian Religion was dispersed abroad among many nations in acknowledgement whereof Christians reverenced them as mother-Churches above all the rest or else for the great dignity of the cities themselves exceeding all other of the Roman Empire For first of Rome the Lady of the world there is no question Dio Chrysost in orat 32. ad Alexandrinos Aristid in orat de Romae laudib but she surpassed all the rest and of Alexandria Dion Chrysostomus and Aristides have recorded it to be the second as Iosephus also hath registred Antiochia for the third city of all the Empire And as for the Vnity of the Church the preservation whereof you suppose might be the finall cause of reducing all Christian countries under the Regiment of those three Patriarchs it was otherwise singularly provided for partly by the excellent subordination before touched of inferiour Clerks to Bishops in every City of Bishops to Metropolitans in every Province and of Metropolitans to Patriarchs or Primates in every Diocese and partly if the wounds and rents of the Church by
Bishop of Rome For that by Afrique in those Councells is understood the jurisdiction or Diocesse of Afrique containing the sixe Provinces Tripolitana Byzacena Zeugitana or Proconsularis which was that where Carthage stood Numidia Mauritania Caesareensis and Mauritania Sitiphensis I make no question and that of these Provinces the Councels of Afrique did consist may in the book of Councells be easily observed Or if that were not cleare enough but yet the second Canon of the first generall Councell of Constantinople would put all out of question where it is precisely decreed that the Bishop of Alexandria should intermeddle only with the affaires of the Diocesse of Egypt which was altogether another Diocesse from that of Afrique confining only with it as I before noted at the bottome of the greater Syrtis So may also the other reasons for the superiority of Rome in respect of Afrique be well satisfied For first to the proposition of Augustine in Epist 162. that Caecilianus might have reserved his cause to the Transmarine Bishops it is I take it to be understood that he might so doe not by way of ordinary Appeale but of extraordinary complaint and that not to any one Bishop alone as him of Rome but to the Councells of Bishops for Augustine saith plainly in the same Epistle that there were thousands of those Colleagues where the differences might have been determined So that Augustines meaning is not that any of those Trans marine Bishops could directly by way of injunction as superiour command the ordering of the controversy betwixt Caecilianus and Donatus à Casis nigris but only by way of Communion with the one allow of him and by Excommunicating the other if he would not yeeld to the judgement and determination of the Church condemne him whereby the Churches of Afrique might have knowne whom to accept and whom to reject In this sort I say might Caecilianus have reserved his cause to the Trans-marine Bishops neither could be justly restrained from seeking such remedy both because himselfe that was in question was the chiefe Primate of Afrique for he was Bishop of Carthage and specially because the Canons of Milevis and Africa which should have restrained him were not then in force nor yet the Councels wherein they were decreed called within an hundred years after And as for the other place in the 48. Epistle Augustine saith not absolutely that the partakers of Donatus should have convicted Caecilianus before his Trans-marine Colleagues but respectively that they should so have done before they had complained to the Emperour namely because that proceeding had been more charitable and orderly that Bishops of the Church should determine the controversies of the Church and lesse scandalous And yet further if he had said absolutely that they should have convicted him before the Trans-marine Bishops I should understand it spoken not in respect of any due jurisdiction over Afrique belonging to any Bishop beyond the Seas but in respect of the present case and necessity of the Church of Afrique because the Bishops of Africa being in a horrible schisme about that controversy it was impossible in any good sort to be determined among them Now for Leo his decree touching Lupicinus as it proves indeed a challenge of jurisdiction so the Africans excommunicating of him notwithstanding his appeale to Rome seemes likewise to prove that they acknowledged it not But this matter of Appeales was but an extraordinary prerogative for which Leo might have either a just title or at least a faire pretence because the receiving and determining of Appeales was in the great Councell of Sardica Can. 3. granted to the Bishop of Rome But for his practising of ordinary jurisdiction in Afrique and uncalled which as appeareth by the alleadged Epistle Leo then began to doe whereas his predecessors had received the repulse about the challenge of Appeales in Afrique within the remembrance of them which were then no very old men for that I say I see no reason why Leo should doe it but yet seeing he would doe it I see some reason why he should doe it then For the yeare before Leo came to the Papacy Carthage was taken and Africa conquered by Gensericus King of the Vandales and all the Catholick Bishops either banished out of Afrique or living if they staid under heavy persecution and by reason of the strait edict of Gensericus not any new Bishops suffered in place of the former to be ordained although contrary to the edict some were ordained secretly This was a fit time I say for Leo not only to renew the old claime about Appeales but to practise a new jurisdiction when Africa was utterly distressed and the Bishops almost all destroyed by persecution and the minds of those that were anew ordained simple ones it seemes they were by that Epistle of Leo humbled with adversity A fit time it was I say for his purpose and a good occasion and advantage he took to raise himselfe amidst these miserable ruines of the Church of Afrique The third Question To what Patriarch Brittaine belonged to Rome or what other Answere BRITTAINE was subject neither to the Patriarch of Rome which your Reasons touching the observing of Easter and rejecting of Augustine sent by Gregory might well proove nor to any other forraine jurisdiction of the Church but being of it selfe as it was * Notitia Provinc Occident one of the VI. Diocesses of the West Empire had a Primate of its owne which as I take was the Arch-Bishop of Yorke For three Metropolitans there were in Brittaine as there were then but three Provinces in the time of Constantine the great and of the Nicene Councell One of Maxima Caesariensis the Bishop of Yorke another of Britannia prima the Bishop of London the third of Britannia secunda Antiq. Britan pag. 11. the Bishop of Isca Caeruske in Monmouth-shire which till King Arthurs time continued there and was then translated to S. Davids where it remained also in the forme of an Arch-bishoprick having the Bishops of Wales for his suffragans till King Henry the first his time by whom it was brought under the obedience of Canterbury And although Brittaine were after divided into five Provinces Notitia Provinciar Occident fol. 117. Valentia and Flavia Caesariensis being added to the former yet these being erected and taken out of the others after the time of the Nicene Councell the ancient Metropolitane Churches by the decree of that Councell retained their ancient prerogatives which they should have lost Canon 6. if any of their Suffragans had become Metropolitans and so had been withdrawen from their jurisdiction The Arch-bishop of Yorke I say was Primate of Britaine while the Romanes held the government and after while the Britaine 's held the possession of England For although London was anciently a city of great trade as Tacitus recordeth of it yet wanted it the prerogatives that Yorke then had Tacitus l. 14. Annal. For first Yorke was the
the old Canon of Sardica for liberty of Appeales to the Romane Bishops no Provinces being by the Canon excepted or think that the Bishop of Iustiniana prima was subject to him because at the first erection of that primacy by Iustinian he was perhaps consecrated by Vigilius Bishop of Rome But as this act was performed by the appointment of the Emperour so that Canon of Sardica so much stood on seemeth by the later and greater Councell of Chalcedon againe to be revoked and the order of Appealing otherwise restrained as you may read in the ninth Canon of that Councell And thus confessing my ignorance of the reasons of other mens irregular actions I end having wearied my selfe and dulled my pen perhaps to trouble you more then to satisfy you Yet this latter was my purpose and to take the trouble my selfe for your satisfaction Howsoever it fall out I doubt not but you will accept what is well written for my good wils sake to pleasure you who am not wont to write discourses of this kind to many men and pardon the imperfections and errors which may perhaps escape me because it was my intention to write the truth whereof I have no where wittingly failed and because my little leasure and little learning would not allow me on the suddaine to doe better FINIS THE VALIDITY OF THE ORDINATION Of the MINISERS of the REFORMED CHVRCHES BEYOND THE SEAS MAINtained against the Romanists BY FRANCIS MASON With A briefe Declaration premised thereunto of the severall Formes of Government received in those CHURCHES By IOHN DUREE OXFORD Printed by LEONARD LICHFIELD Anno Dom. 1641. The severall formes of Gouernment received in the Reformed Churches beyond the Seas IN the Church of Sweden the Government is committed to one Arch-Bishop and seven Bishops whom formerly the King now the Regents of the kingdome doe appoint Yet some kind and forme of Election used by the Clergy doth goe along with that appointment The Bishops as Bishops have voyce in Parliament and with them so many of the inferiour Clergy as are from every Socken that is the name of a certaine number of Parishes deputed to appeare in Parliament together with such husbandmen as are usually sent thither in the name of a Socken The Bishops authority over the rest of the Clergy is to direct and order aswell in as out of publick meetings all Ecclesiasticall assayres according to the received constitutions of the Church And as they use not without counsell and knowledge of their Consistorialls to doe any thing of moment so if they think it expedient they may call a Synode of their Diocese and therein make such particular Constitutions as they shall think fit for their owne edification Their meanes and maintenance is answerable in some proportion to the place wherein they are set above others and so are by all respected and honoured as Fathers of the Church In Denmarck their authority is not so great yet they keep the name and place of Bishops and have maintenance somewhat answerable to their place They are appointed by the King for the ordering of Ecclesiasticall affayres with the consent of their Brethren in Confistory as Directours of Meetings and out of Meetings as peculiar Inspectors over the Church to receive complaints and provide that scandals may be taken out of the way In other Lutherane Churches as in Holstein Pomeren Mekelenburgh Brunswick Luneburgh Bremen Oldenburg East Friesland Hessen Saxony and all the upper part of Germany where Lutheranes beare rule as also in most of the great Imperiall Cities the Government of the Church belongeth to Superintendents who are called and put in place by the Princes in their owne Dominions and by the Magistrates in the great Cities They have a Priority over the rest of the Ministery and commonly in the Dominions of Princes there is an Ecclesiasticall Consistory made up of Clergy men and Counsellours of the state to oversee and direct the Superintendents in things which may be expedient To which Consistory also the Decision of hard matters incident when strife ariseth doth belong In the Diocese of Bremen the Arch-Bishop his Chancellour Court doth direct order all things in the name of his Highnesse But in Brunswick and Luneburgh besides the Generall Consistory and the particular Superintendents which are ordinarily amongst all the rest of the Lutheranes there bee others who are named Generales and Generalissimi Superintendentes whereof the former is subordinate unto the latter and both unto the Supreme Ecclesiasticall Consistory whereof the Generalissimus Superintendens and such others as the Prince doth appoint are members All these Superintendents are in place during life and are allowed maintenance in some proportion answerable to their priority of place above others In the Reformed Churches heretofore in the Palatinate the Government was administred by those whom they called Inspectores and Praepositi whose power was the same with that of the particular Superintendents amongst the Lutherans And above these Inspectores was the Ecclesiasticall Consistory made up of three Clergy men and three Counsellours of state with their President These the Prince named and to them in his name the ordering of all matters did belong In like manner in the Wetteraw in Hessen and in Anhalt they have still their Praepositos and Superintendentes with the same power and forme of Government which is already mentioned Now in Holland although their Presbyteriall or as they call it their Classicall Meetings are very frequent videlicèt every month and their Classicall Synodes every yeare yet they have of late found a necessity of erecting some officers to whom a more universall charge is committed then others have These they call Deputatos Synodi and are only temporary for some few yeares with a limited power These Deputies of the Synode have their peculiar Meetings by themselves upon severall incident occasions but chiefly at the time of every Provinciall Synode wherein they consult before hand how matters ought to be laid and proposed unto the Assemblies and then in the Meeting they have a peculiar place by themselves where they sit and concerning every thing which is to bee determined the Praeses of the Synode doth require of them first that they should open the matter unto the Assembly and declare their judgements of it before it be put to the Votes of the Multitude In Geneva and Helvetia the Eldest Ministers have the place before others and for the most part that authority and respect which in other Churches the Superintendents receive by speciall order and constitution these have by custome and tacite consent of their Brethren although at particular occasions of Meetings they chuse severall Presidents of the action The like is also in France where the Ministery of Paris party by reason of the Eminency of the place partly by reason of the guifts and endowments of the men ordinarily appointed to that place doth beare a great sway before all others But in Transylvania Polonia and Bohemia
the authority which is deferred unto those whom they call chuse and ordaine by particular imposition of hands of other more ancient Seniors to be their Seniors is the very same which the Bishops in ancient time had over other Ministers as may appeare to the full by a Description thereof and of all the ordinances of that Church which are put forth in a Book printed Anno 1633. with this title Ratio Disciplinae Ordinisque Ecclesiastici in Vnitate Fratrum Bohemorum Whereunto I desire to remitte those who would know particulars THE ADDITION OF FRANCIS MASON unto his Defence of the Ministery of the Church of England wherein the Ordination of the Ministers of the Reformed Churches beyond the Seas is maintained by him against the ROMANISTS PHILODOX THough somewhat may be said for the Ministers of England yet for Luther and Calvin and their Disciples you can bring no shew nor shaddow of probability ORTHODOX That point is without the circle of our present subject which concerneth only the Ministery of England PHILOD I perceive you are afraid and would fayne fly the field indeed I cannot blame you it is a dangerous point Latet anguis in herbâ ORTHOD. The handling of a question of this nature requireth the particular knowledge of the estate of those Churches with the occurrences and occasions out of which their proceedings and actions did grow and that according to the severall circumstances of time persons and places appearing by Records In which respect I would willingly referre this point to the learned men living in the same Churches which are best acquainted with the particulars of their owne estate Notwithstanding least you should insult and triumph over our Brethren I am content to skirmish a little with you using for my chiefest target your owne testimonies as Iudas Macchabeus protected Israel with the sword of Apollonius 1. Maccab. 3.12 But the trumpets have already sounded to the encounter behold we enter the field expecting your fiery darts against the host of Israel PHIL. VNtill Protestants shew the lawfull vocation of their first head and spring Martin Luther they all being derived of him may be counted amongst the Acephali those ancient Heretiques even as the branch of an honourable house being stained the whole posterity after remaineth spotted ORTHOD. Are all the Pretestants derived from Martin Luther you know the contrary in the Churches of England Scotland Helvetia France and Flanders Neither can any of the Protestants be counted Acephali For those blaspheinous Heretiques opposing themselves against the Councell of Chalcedon maintained this damnable Heresy a Niceph. lib. 18. cap. 45. that there is but one nature in Christ whereas all wee doe most stedfastly beleive and stedfastly professe that Christ is God truly and Man perfectly one person inseparably and yet two natures distinctly God truly against the Arrians condemned in the first generall Councell Man perfectly against the Apolinarians condemned in the second generall Councell One person inseparably against the Nestorians condemned in the third generall Councell Two natures distinctly against the Eutychians condemned in the fourth generall Councell From which Heresies and all other the Protestants may be justified to be cleare and much clearer then your selves PHILOD THe Acephali were so called according to b Isid Origin lib. 8. cap. 5. Isidor because there could be found no head nor authour from whence they did spring Such are the Protestants therefore they may be all called Acephali ORTHOD. You said even now that our first head and spring was Martin Luther If you have found our head how can you call us Acephali PHILOD But who was Luthers head or whence did he spring he was a body without a head and a river without a spring ORTHOD. Did you not resemble him to a branch of an honourable house therefore if we may beleive you this branch hath a roote this body a head and this river a spring PHILOD Indeed he did spring frō the Church of Rome as he was a Priest but he was never Bishop and yet he tooke upon him to ordaine Ministers as though he had beene a Bishop Wherefore if you will grant that all ministeriall power must of necessity be derived from a Bishop as from a head then seeing Luther was no Bishop he was no head so all his ofspring are Acephali But if you deny this preheminence of Bishops then flying Scylla you fall into Charybdis and shunning the name of Acephali you become Aerians ORTHOD. Or rather if ministeriall power may be derived from a Presbyter in case of necessity then are they not Acephali if they acknowledge the preheminence of Bishops then are they not Aërians PHIL. VVHat was the heresy of the Aërians c Ad Quodvult Deum Haeres 53. S. Austen declareth how Aērius being prevented of a Bishoprick for griefe thereof falling from the Church became an Arrian and broached new opinions One whereof was that there ought to be no difference betweene a Bishop and a Priest And doe not almost all the Lut herans and Calvinists teach the same For wherein doth a Bishop excell a Presbyter so much as in his Order and what is so proper to the excellent order as the power of Ordination Wherefore seeing they communicate this to a Presbyter they take away in effect all difference and so concurre with the Aërians ORTHOD. For the dispelling of this cloud let us first consider this Heresy and then examine this odious imputation This heresy consisted not in this that a Bishop and a Presbyter are of one order nor in this that a Presbyter in some causes may ordaine which points sundry of your selves doe maintaine as hereafter shall be declared following herein as they were verily perswaded Saint Ierome and others of the ancient Fathers who are very farre from being Aërians But what it was and wherein it consisteth we may learne of Epiphanius and Austen d Epiph. haeres 75. §. 3. Epiphanius describeth it in this manner What is said Aërius a Bishop to a Priest the one differeth nothing from the other For there is one order one honour and one dignity The Bishop imposeth hands so doth also the Priest The Bishop baptizeth so doth likewise the Priest The Bishop is a disposer of divine worship and the Priest is likewise The Bishop sitteth in the throne the Priest sitteth also By e Aug. ad Quod vult Deum haer 53. Austen thus Dicebant Presbyterum ab Episcopo nullâ differentiâ debere discerni i. The Aërians said that a Bishop ought to be distinguished from a Priest by no difference What meant Aerius when he said there ought to be no difference He could not meane that there ought to be none by the lawes of the Church for it is evident that they put a difference Therefore his meaning was that by the word of God there ought to be no difference So he controuled the preheminence of Bishops as contrary to the Scripture Wherein his owne position was false
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
subscribed and is likewise declared ſ Calvin ad Sadolet de Necessitate Reformandae Ecclesiae sub sin in his Epistle to Cardinall Sadolet where he protesteth that if the Bishops would so rule as to submit themselves to Christ then if their shall be any that shall not submit themselves to that Hierarchie reverently and with the greatest obedience that may be there is no kind of Anathema whereof they are not worthy Likewise in his Institutions t Id. Instltut lib. 4. cap. 4. §. 4. Quòd autem singulae Provinciae c. That every Province had one Arch-bishop amongst their Bishops and moreover that Patriarchs were appointed in the Nicene Councell which were superiour to Arch-bishops in order and dignity that belongeth to the preservation of Discipline And in his Epistles to Arch-Bishop Cranmer and the Bishop of London he giveth them most reverent and honourable titles PHILOD Doth not Beza in many places speak bitterly against Bishops ORTHOD. But he expoundeth himselfe that he meant the Popish Bishops only For having spoken against their tyranny he maketh this exception u Bez. de divers gradib minist contr Sarav cap. 21. §. 2. Neque tamen c. Yet we doe not therefore accuse all Bishops and Arch-bishops for what arrogancy were that Nay so as they doe imitate the examples of the old Bishops and indeavour as much as they can to reforme the house of God so miserably deformed according to the rule of Gods word why may we not acknowledge all of them now so called Arch-bishops and Bishops obay them and honour them with all reverence So farre are we from that which some object against us most falsely and impudently as though we took upon us to prescribe to any Church in any place our examples to be followed like unto those unwise men who account well of nothing but of that which they doe themselves And concerning the Bishops of England he saith thus x Id. ibid. cap. 18. §. 3. Quòd si nunc c. But if now the reformed Churches of England doe stand under propped with the authority of Bishops and Arch-bishops as it hapned to that Church in our memory that it had more of that sort not only famous Martyrs of God but also most excellent Pastors and Doctors fruatur sanèistâ singulari Dei beneficentiâ quae utinam illi sit perpetua let her truely injoy this singular blessing of God which I wish may be perpetuall unto her By this you may see how farre these learned Divines did differ from Aërians For Aërius condemned the state of Bishops as contrary to the Scriptures these men commend it and pray that it may be perpetuall PHIL. HOwsoever you may put some nice difference between them and the Aërians you cannot maintaine their Ordination For what power is in a Presbyter to ordaine When Coluthus a Presbyter of Alexandria presumed to ordaine Presbyters and among the rest one Ischyras all his Ordinations were revised and made voyde by the a Epist Synod Alexandr in Apol. 2. Athanas Councell of Alexandria as witnesseth Athanasius Likewise when a certaine Bishop of Spaine imposing hands upon two to make them Deacons and upon a third to make him a Presbyter and being not able to read by reason of his sore eyes caused a Presbyter standing by to give the blessing that is to pronounce the words of Ordination though the Ordainer by reason of death escaped the censure yet the parties so ordained were deposed by the b Concil Hispalens II. cap. 5. Distinct 23. c. 14. Quorund Clericor second Councell of Hispalis If Luther were weyghed in this ballance the ordained should be deposed the ordainer censured and the ordinations voyded ORTHOD. It is one thing to be voyd according to the strictnesse of the Canon and another to bee simply voyd in the nature of the thing If a Bishop ordaine another mans Cleark it was pronounced voyd by the famous c Conc. Nicaen Can. 16. Councell of Nice Ordinations without Title were decreed to bee voyd by the great d Conc. Chalced can 6. Councell of Chalcedon The ordination of a Bishop without the consent of a Metropolitane was made voyd by the e Concil Braccar 2. c. 3. Dist 65. c. 2. Non debet c. 3. Episcopus non est Councell of Braccar Yet in all those according to your owne doctrine the Power is given the Character imprinted and consequently there is no nullity in the nature of the thing How then are they voyd in respect of Execution for Disciplines sake untill it please the Church otherwise to dispose PHILOD Then the ordinations of Luther are voyde if not in the nature of the thing yet at least in respect of Execution So that his ofspring either have no orders or they must surcease as though they had none For there is the same reason of him and Coluthus ORTHOD. Not so For it was well said of one of your Popes f Iohann VIII epist ad Anselm Lemovic 30. q. 1. Ad limina Inculpabile judicandum quod intulit necessitas That which necessity occasioned is not to be blamed Whereby you may learn that extraordinary causes of necessity are not to bee measured by ordinary rules Neither is Luther to bee paralleld with Coluthus or the Spanish Priest whose violations of the Canon were meerely voluntary Pope g Felix IV. epist 1. Vid. Gratian. 2. qu. 7. cap. Mutationes Scias item de Consecrat dist 1. cap. Sicut Felix may informe you Aliter tractandam necessitatis rationem aliter voluntatis PHILOD Was it not a case of necessity when the Bishop was blinde and could not read the words ORTHOD. No. for if hee had them not in his memory hee might have pronounced them after another or as now the Councell of Trent hath provided in the like cases he might have procured them to bee ordained by some other Bishops But Luthers case was indeed a case of necessity as hereafter shall be proved PHILOD If a Presbyter as he is a Presbyter were endued with intrinsecall power and ability to ordaine and were restrained from the execution of it only by the Church for Disciplines sake then peradventure his Ordinations might bee tolerable in case of invincible necessity But neither hath a Presbyter such power neither was this a case of necessity ORTHOD. FOr the better discussing the former point let me crave your resolution in this question to wit By what power a Bishop is intrinsecally enabled to give orders PHILOD All the power of a Bishop is either of Iurisdiction or of Order Now we hold that though the Pope take from him his Iurisdiction he may notwithstanding give orders if he will And albeit he sin in giving them yet they are true orders which proveth invincibly that the collation of orders is not from Iurisdiction But from what order not from the order of Priesthood alone for then every Presbyter should have power to give orders which
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
Episcopall consecration is not presupposed to the Priestly ordination but rather the contrary And that it is not a superiour order is plaine because it hath no superiour act as it is distinguished against Priesthood which is apparent because the act of a Bishop as he differeth from Priesthood is to ordaine and the act of a Priest as he differeth from a Bishop is to make the body of Christ which is a better and more worthy act then to ordaine Peradventure it will be said that the Episcopall degree is worthier because it includes the Priestly order and besides this addeth somewhat else which is proper to it selfe and both these together are more worthy then the one by it selfe But it is otherwise because the Bishoply function is not here compared to the Priesthood in respect of that which they both include but precisely in respect of that whereby one differeth from another Therefore though the Episcopall function may be called an Order yet not distinct from the Priesthood because it is not referred to any act superiour to the act of Priesthood nor inferiour nor equall Hitherto Aureolus I need produce no more Shcoolemen upon the Master of the Sentences because m Navar. in Manuali c. 22. num 18. Navarrus saith there are only seven Orders according to the common opinion of Divines affirming that the first tonsure and the Bishoply function are not Orders but Offices Neither is this only a common but the more common opinion as witnesseth n In scrutinio Sacerdotali Tract 2. de Ordine Fabius Incarnatus Communior opinio est quod prima tonsura Ordo Episcopalis non sunt ordines i.e. It is the more common opinion that the first tonsure and Episcopall order are not Orders Where note by the way that phrase of speech The Episcopall Order is not an Order an Order and not an Order signifying that though men speaking vulgarly doe improperly call it an Order yet in his judgement to speake exactly it is not an Order PHILOD Surely the Canonists doe hold it an Order ORTHOD. First not all the Canonists for whereas o Dist 93. cap. Legimus Gratian brought in Saint Ierom word for word affirming that a Bishop and a Priest are the same the author of the Glosse hath these words Some say that in the first primitive Church the office of Bishops and Presbyters was common and the names were common but in the second primitive Church both names and offices began to be distinguished And againe A third sort say this advancing was made in respect of name and in respect of administration and in respect of certaine ministeries which belong only to the Episcopall office And the same author himselfe is of this opinion saying Before this advancing these names Bishops and Presbyters were altogether of the same signification and the administration was common because Churches were governed by the common advise of Presbyters And againe This advancing was made for a remedy against schisme as it is here said by Saint Ierom. That one should have the preheminence in regard of the name the administration and certaine sacraments which now are appropriated unto Bishops We must understand that when they distinguish the primitive Church into first and second they begin the first at the Ascension of Christ extending it to the time when the Apostles began to single out one Presbyter in every city and gave him preheminence above the rest In which time the office of Bishops and Presbyters is said to be common because those offices which are now appropriated unto Bishops were then in their judgement performed by Presbyters And those which hold that the office and administration were altogether common must needs hold them to be one order for an absolute identity of offices doth argue an absolute identity of order Secondly those Canonists which make nine orders doe not differ from the Schoolemen as witnesseth Bellarmine p Bellar. l. de Clericis cap. 11. sect ult In re non est dissensio There is no difference in the thing it selfe For the Divines doe only consider orders in relation to sacrifice in which respect a Bishop and a Presbyter are not distinguished but the Canonists consider them as they make an Hierarchy and therefore they rightly distinguish a Bishop from a Presbyter Wherefore howsoever they call it an order in respect of regiment yet they neither think it to be a Sacrament of Order nor to imprint a Character TO these we may adde a cloud of witnesses q Apud Binium Concil Tom. 4. Henry Kalteisen in his answere to the second article of the Bohemians in the Councell of Basill saith It is apparent that from the beginning of the legall Priesthood untill now there was alwaies a distinction of a Bishop from a Priest although they were after reckoned by the same name for their affinity which they have in authority because a Bishop excelleth a Priest only in jurisdiction or in the dignity of jurisdiction If only in the dignity of jurisdiction then not in order according to the judgement of Kalteisen who was a Dominican Frier and Professor of Divinity in the University of Collen and one of the Inquisitors against Heretiques whose Oration was lately set out by Henricus Canisius Professor of the sacred Canons at Ingolstad and inserted into the body of the Councells by Binius Tostatus r Tostat in Exod. 29. q. 18. p. 144. Sic est in consecrationibus c. So is it in the consecration of Bishops or of the Pope in which there is not imprinted a character seeing they are not orders but dignities or degrees of Ecclesiasticall preeminence And againe Non dicitur potestas Episcopalis character neque vocamus propriè Episcopatum Ordinem neque etiam sacramentum The Episcopall power is not called a character neither doe we call the Episcopall function properly an Order nor a Sacrament Armachanus ſ Armachan Summ. ad quaestion Armenorum l. 11. cap. 2.3 4 5 6. Episcopus in hujusmodi c. A Bishop in such things hath no more in respect of his order then every simple Priest although the Church hath appointed that such things should be executed only by those men whom we call Bishops And againe Est etiam alia ratio c. There is also an other manifest reason because from the time of distinction of Churches and Parishes no 〈◊〉 man can law fully execute such things but only in those places in which he hath power of government which because simple Priests have not they cannot exercise the acts of it lawfully nor other sacramentall acts unlesse this be specially committed unto them by them which have authority in those places Which restraint of Priestly power was not in the Primitive Church This seemeth to me to be according to the holy Scripture Gerson t Gers de septem Sacramentis Supra Sacerdotium non est ordo superior imò nec Episcopatus nec Archie-piscopatus i. Above Priesthood
there is no superiour order no not the function of a Bishop or Arch. bishop u Alphons in verbo Episcopus Alphonsus de Castro speaking of the Aërians saith thus Lectorem admonere decrevi c. I have determined to admonish the Reader that he doe not suppose that I so contradict the Heretiques in this behalfe that I think the Episcopall function to be an other order from the Priesthood Which I have therefore given you warning of because there are some which are of opinion that the Episcopall function doth differ from the Priesthood as the Priesthood doth differ from the Deaconship towit so that there should be an other character imprinted in the ordination of a Bishop then was in the ordination of a Priest x Fab. Incarnat in scrutinio Sacerdotali Fabius Incarnatus Dicitur impropriè Ordo ratione jurisdictionis sed tamen non est Sacramentum sed est quoddam sacramentale idcircò dignitas Episcopalis non est ordo imò praesupponit ordinem Sacerdotalem sed est ordinis Eminentia vel dignitas It is called an order improperly in respect of jurisdiction but notwithstanding it is not a Sacrament but as a certain Sacrament all thing Therefore the Episcopall dignity is not an order but rather it presupposeth the Sacerdotall Order but it is an eminence of order or dignity And againe How many holy orders are there I answere that there are the Orders of Subdeacon Deacon and Priest y Canis Catechism de sacrament Ordinis §. 4. Petrus Canisius a Spanish Iesuit asketh this question How many degrees doth the Sacrament of Order comprehend and answereth that it doth comprehend generally the lesser orders and the greater to wit foure lesser of the Doore-keepers Exorcists Readers and Acolytes and three greater of Subdeacons Deacons and Priests Which last he divideth into greater lesser but accounteth them both one Order as may appeare by these words Et quanquam quod ad Ordinis Sacramentum ad sacrificandi authoritatem attinet discrimen inter Episcopos Sacerdotes non sit tamen sunt illi Sacerdotibus multò excellentiores c. Although there be no difference betweene Bishops and Priests in regard of the sacrament of order and the authority of sacrificing yet Bishops are much more excellent This authority is the greater In Epistolâ dedicatoriâ because the book is set forth by the edict of the Emperour and commanded by the King of Spaine to be taught in the Low Countries both in Churches and in Schooles All this while have I said nothing of z Michael Medina de sacrorum hominum origine ac continentiâ lib. 1. cap. 5. Medina who was a principall Bishop of the Councell of Trent and affirmeth that Ierome Ambrose Austine Sedulius Primasius Chrysostome Theodoret and Theophylact are of the same opinion Omnes colligunt ideò aut Episcopos Presbyteros aut Presbyteros vocari Episcopos quòd una eademque res esset Episcopus Presbyter quantū ad Ordinis potestatem attinet All collect that therefore Bishops were called Priests or Priests Bishops because a Bishop and a Priest were one and the selfe same thing in respect of the power of Order Which places of the Fathers I doe not particularly produce because my purpose is only at this time to justify the Reformed Churches by the testimonies of your own Popish writers HItherto you have heard the judgement of particular persons now you shall see the judgement of the whole Church of Rome For the a Catechism Roman pars 2. §. 12. 26. Roman or Tridentine Catechisme set out by the decree of the Councell of Trent and by the commandement of Pius Quintus and therefore to be acknowledged as the doctrine of the whole Romane Church saith Docendum igitur erit hosce omnes ordines septenario numero contineri semperque it a à Catholicâ Ecclesiâ traditum esse quorum nomina haec sunt Ostiarius Lector Exorcista Acolythus Subdiaconus Diaconus Sacerdos i. Therefore it shall be fit to be taught that all those orders are comprehended within the number of seven and that it was alwaies so delivered by the Catholike Church the names whereof are these The Doore-keeper Lecturer Exorcist Acolyte Subdeacon Deacon and Priest Here is no mention of the Bishop and yet all orders are here comprehended Wherefore the Pope and Councell doe teach as the generall doctrine of the Catholike Church that the Episcopall office is no order distinct from the order of Priesthood PHILOD b Bellarmin de Sacrament Ordinis lib. 1. cap. 5. THey are one order in genere not in specie for so they are distinct orders ORTHOD. This is contrary to the streame of your owne Writers before alleadged who hold seven Orders the last whereof is Priesthood and doe not make the order of Priesthood to containe a speciall order but plainly exclude the Episcopall office from being an Order Some of whose Arguments I will produce whereunto let us see what you can answere You teach generally that the diversity of holy orders properly so called ariseth from distinct relations to the Eucharist But a Bishop in that he differeth from a Presbyter hath not any distinct relation to the Eucharist Therefore a Bishop in that he differeth from a Priest hath not a diverse order PHILOD c Bellarm. ibid. Though the Bishop and the Presbyter have the same power in consecrating of the Eucharist yet they participate it in diverse manners Wherfore it commeth to passe that they are two species Sacerdotum For the Presbyter in consecrating the Eucharist at least in respect of the use dependeth upon the Bishop who may forbid him to consecrate and suspend or command him to doe it in such a place in such a time in such a manner ORTHOD. This argueth jurisdiction over his Person not any more power or authority in consecrating nor any distinct relation to the Eucharist PHILOD A Bishop hath this power so that he may communicate it to others by imposition of hands which a Presbyter cannot doe ORTHOD. This is to begge the point in question Therefore if your Iesuits have no better objections the former Argument will stand impregnable An other of the Schoolemens Arguments may thus be framed If the Episcopall function be a distinct species of Order then this order is either inferior to the order of Priesthood or superior or equall But it is not inferior because then one should be made Bishop before he were a Priest which is absurd Neither is it a superior order for then it should be a more noble order then Priesthood and consequently performe a more noble act Which is contrary to the common judgement of your owne men d Bonav in 4. Sent. dist 24. part 2. art 2. q. 3. sect 3. Bonaventure calleth Priesthood ordinem perfectissimum the most perfect order Aureolus saith e Aureolus in 4. Sent. d. 24. q. 1. art 2. Nobilior actus est consicere Corpus
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
current Iudgement of your Church For those which deny this function to be an Order cannot with reason grant the ceremony whereby it is conferred to be properly Ordering PHILOD IF we should grant them to be one Order what could you conclude ORTHOD. You said before that the intrinsecall power of Ordaining proceeded not from Iurisdiction but only from Order Therefore if you grant that a Presbyter hath the same Order that a Bishop I will conclude that a Presbyter hath intrinsecall power to give Orders PHILOD That will not follow for howsoever they be one and the same Order yet they differ in degree Because there is a further extension of the character in Episcopall consecration which Extension produceth two effects First it makes it a sacrament for that ceremony which hath this spirituall and supernaturall effect really to extend a Character without doubt shall be a sacrament And though Bellarmine recalled his opinion that they were two distinct orders yet he still maintaineth that they are two distinct sacraments Secondly in inableth a Bishop to conferre the sacraments of Confirmation and Order which a Presbyter though he had the selfe same Order and Character cannot conferre because he wanteth this extension and in this respect is unperfect ORTHOD. I answere two things First that this opinion is contrary to your owne Church Secondly that it is contrary to it selfe Concerning the first you lay this downe as an undoubted Principle that the Ceremony wherein there is a reall extension of the Character is a sacrament But it is the common opinion of your owne Church that the Ceremony of Episcopall consecration is not a sacrament as hath been proved Therefore according to the common opinion of your owne Church in it there is no reall extension of the Character Concerning the second your Position is this that a Bishop and a Priest have but one Order and Character yet differ in Degrees because this Character is so extended in Episcopall consecration that it maketh a new proper and distinct Consecration which position is contrary to it selfe For if Episcopall consecration be a distinct sacrament what sacrament shall it be You must needs say the sacrament of Order But if it be a sacrament of Order distinct from Priesthood then it is a distinct Order So the latter part of your position is contrary to the first wherein they are said to be but one Order Againe if it be a new and distinct sacrament of Order then according to your own doctrine it must imprint a new and distinct character which is contrary to the first part of your Position where you say a Bishop and a Priest have but one character Moreover if a Bishop be extended to a higher degree it should produce in him a more noble act then in a Presbyter But it was plentifully proved that the act of a Bishop is not more noble then the act of a Presbyter Therefore a Bishop hath it not in a higher degree Thus for all your striving and strugling you must be forced to confesse that it is neither a distinct Order nor a distinct Sacrament nor imprinteth a new character nor intendeth nor extendeth the old but is absolutely the same both in Nature and in Degree PHILOD What then doth a Bishop receive in his Consecration ORTHOD. Your owne Authors allready cited may teach you that he receiveth a sacred office an Eminency a Iurisdiction a Dignity a Degree of Ecclesiasticall preheminence PHILOD A degree Did you not deny that a Bishop hath any more excellency in degree then a Presbyter and will you now affirme it ORTHOD. He hath no higher degree in respect of intention or extension of the Character but he hath a higher degree that is a more excellent place in respect of Authority and Iurisdiction in spirituall Regiment Wherefore seeing a Presbyter is equall to a Bishop in the power of Order he hath equally intrinsecall power to give Orders which is confessed by sundry of your Divines RIchardus Armachanus p Armachan Summ. ad quaestion Armen lib. 11. c. 7. Episcopus in ejusmodi c. A Bishop in such things hath no more power in respect of his order then every simple Priest although the Church hath appointed that such things should be executed only by those men whom we call Bishops Hugo de Sancto Victore q Hugo de Sacram. lib. 2. p. 3. c. 12. Summis ergo sacerdotibus c. The foresaid things among which was Ordination are reserved for the High-priests or Bishops in a singular manner least the very same authority of power should be challenged of all and should make the inferiour proud against their superiours and so should breed a scandall by dissolving the bond of Obedience Aureolus r Aureol l. 4. d. 24. art 2. Omnis forma ex quo est in actu c. Every forme in as much as it is in act hath power to communicate it selfe in the same kind therefore every Priest hath power to celebrate orders Why then doe they not celebrate them because their power is hindred by the decree of the Church Whereupon when a Bishop is made there is not given unto him any new power but the former power being hindred is set at liherty as a man when the act of reason is hindered and the impediment is remeved there is not given unto him any new soule Antonius de Rosellis ſ Anton. Rosell de potestate Imperatoris Papae part 4. c. 18. Quilibet Presbyter Presbyteri ordinabant indiscretè schismata oriebantur Every Presbyter and Presbyters did ordaine indifferently and there arose schismes Peter with other Apostles restrained the power of the Character so that Presbyters might not indifferently confer all Sacraments but they reserved some to those whom they created in Cities and Provinces whom they called Bishops The Presbyteriall power was restrained and the office of the Character so that certaine things were reserved only to Bishops as Confirmation and Collation of Orders Whereupon when a Bishop is consocrated that restraint of Priestly Character is set at liberty the Sacraments which were forbidden the Priestly order and yet formerly belonging to the Priestly Order are enlarged Wherefore by the consecration of a Bishop there is not made the impression of a new Character but only the perfection of the Priestly character PHILOD THough all this were granted yet you were never the neerer for when the Apostles advanced Bishops the power of Presbyters was extinguished ORTHOD. It was restrained not utterly extinguished as the faculty of the flying of a bird when his wings are tied PHILOD Was the advancing of Bishops the restraint of Presbyters Then they were restrained jure divino because the preheminence of Bishops is jure divino ORTHOD. First if you meane by Iure divino that which is according to the Scripture then the preheminence of Bishops is jure divino for it hath been already proved to be according to the Scripture Secondly if by Iure divino you
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
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