Christ Page 35 II. That the whole Reformation even Calvin Beza and those of their Communion were zealous Asserters of Episcopacy Page 58 A DISCOURSE Shewing who they are that are now qualify'd to Administer BAPTISM and the LORD's SUPPER SECT I. The Necessity of an Outward Commission to the Ministers of the Gospel SOme Quakers having perus'd my Discourse of Baptism think the Quaker Arguments against it sufficiently Answered And they have but one Difficulty remaining that is who they are among the various Pretenders that are duly Qualify'd to Administer it And if satisfaction can be given to them herein they promise a perfect Compliance to that Holy Institution The Chief thing they seem to stand upon is the Personal Holyness of the Administrator thinking that the spiritual Effects of Baptism cannot be convey'd by the means of an Unsanctify'd Instrument But yet they Confess that there is something else Necessary besides the Personal Holiness of the Administrator Otherwise they wou'd think themselves as much Qualify'd to Administer it as any others because I presume they suppose themselves to have as great a Measure of the Spirit as other Men. This Requisit which they want is that of Lawful Ordination But the Presbyterians Independents and Baptists do pretend to this Therefore their Title to it is to be Examin'd And that we may proceed the more clearly in this Matter with Respect still to that Difficulty upon which the Quakers lay the stress we will Inquire concerning those Qualifications which are Requisit in any Person that shall take upon him to Administer the Sacraments of Christ's Institution And These Qualifications are of two sorts Personal or Sacerdotal I. Personal The Holiness of the Administrator And though this is a great Qualification to Fit and Prepare a Man for such an Holy Administration yet this Alone does not sufficiently Qualifie any Man to take upon him such an Administration II. But there is moreover requir'd 2ly A Sacerdotal Qualification that is an Outward Commission to Authorize a Man to execute any Sacerdotal or Ministerial Act of Religion For This Honour no Man taketh unto himself but he that is called of God Heb. v. 4. as was Aaron so also Christ glorify'd not himself to be made an High-Priest But he that said unto him thou art my Son Thou art a Priest c. Accordingly we find that Christ did not take upon Him the Office of a Preacher till after that Outward Commission given to Him by a Voice from Heaven at His Baptism for it is written Matth. iv 17. From that time Jesus began to Preach Then He Began and He was then about Thirty Years of Age Luke iii. 23. Now no Man can doubt of Christ's Qualifications before that time as to Holiness Sufficiency and all Personal Endowments And if all these were not sufficient to Christ Himself without an Outward Commission what other Man can pretend to it upon the Account of any Personal Excellencies in Himself without an outward Commission III. And as Christ was outwardly Commissionated by His Father so did not He leave it to His Disciples every ones Opinion of his own sufficiency to thrust himself into the Vineyard but Chose Twelve Apostles by Name and after them Seventy others of an Inferior Order whom He sent to Preach IV. And as Christ gave outward Commissions while He was upon the Earth Act. xiv 23. so we find that His Apostles did Proceed in the same Method after His Ascension They ordained them Elders in every Church V. But had they who were thus Ordained by the Apostles Power to Ordain others Yes Tit. 1.5 1 Tim. v 22. For this cause left I thee in Crete that thou shouldest Ordain Elders in every City Lay hands suddenly on no Man c. St. Clement in his first Epistle to the Corinthians writing concerning the Schism which was then risen up amongst them says Parag. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Apostles fore-knowing there wou'd be Contests concerning the Episcopal Name or Office did themselves appoint the Persons And not only so lest that might be said to be of force only during their time But that they afterwards established an Order how when those whom they had Ordained shou'd Die others fit and approved Men shou'd succeed them in their Ministry Par. 43. that they who were intrusted with this Work by God in Christ did Constitute these Officers But this Matter depends not upon the Testimony of him or many more that might be produced It is such a Publick Matter of Fact That I might as well go about to quote particular Authors to prove that there were Emperors in Rome as that the Ministers of the Church of Christ were Ordained to succeed one another and that they did so succeed SECT II. The Deduction of this Commission is continu'd in the Succession of Bishops and not of Presbyters BUT here is a Dispute whether this Succession was preserv'd in the Order of Bishops or Presbyters or whether both are not the same I. Answ 1. This is the Contest betwixt the Presbyterians and us But either way it operates against the Quakers who allow of no Succession deriv'd by outward Ordination II. Answ 2. But because the Design of this Discourse is to shew the Succession from the Apostles I answer that this Succession is preserv'd and deriv'd only in the Bishops As the continuance of any Society is deduc'd in the Succession of the Chief Governors of the Society not of the Inferior Officers Thus in Kingdoms we reckon by the Succession of the Kings not of Sheriffs or Constables and in Corporations by the Succession of the Mayors or other Chief Officers not of the Inferiour Bailiffs or Serjeants So the Succession of the Churches is Computed in the Succession of the Bishops who are the Chief Governours of the Churches and not of Presbyters who are but Inferiour Officers under the Bishops III. And in this the Matter of Fact is as Clear and Evident as the Succession of any Kings or Corporations in the World To begin with the Apostles we find not only that they Constituted Timothy Bishop of Ephesus and Titus of Crete as in the Subscriptions of St. Paul's Epistles to them But in Eusebius and other Ecclesiastical Historians you have the Bishops Nam'd who were Constituted by the Apostles themselves over the then famous Churches of Jerusalem Antioch Rome and Alexandria and many other Churches and the Succession of them down all along St. Polycarp Bishop of Smyrna was Disciple to St. John the Apostle and St. Irenaeus who was Disciple to St. Polycarp was Constituted Bishop of Lyons in France I mention this because it is so near us for in all other Churches throughout the whole World where ever Christianity was Planted Episcopacy was every where Establish'd without one Exception as is Evident from all their Records And so it was with us in England whither it is generally suppos'd and with very good Grounds that St. Paul first brought the
his Dependance upon his Bishop and Overseer V. As under the Term of Priest the High-Priest was Included without Destroying his Supremacy over the other Priests Against which Korah and his Presbyters or Inferiour Priests arose And if the Presbyterians will take his word whom of all the Fathers they most Admire and Quote often on their side that is St. Jerom he will tell them in that very Epistle ad Evagr. which they Boast favours them so much That what Aaron and his Sons and the Levites were in the Temple that same are Bishop Presbyter and Deacon in the Church And long before him Clemens Romanus in his 1 Epist to the Corinthians makes frequent Allusion to the Episcopacy of the Levitical Priesthood and argues from thence to that of the Christian Church Thus Paragraph 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the High-Priest says he were allotted his proper Offices to the Priests their proper place was assigned and to the Levites their services were appointed and the Lay-men were Restrain'd within the precepts to Lay-men And Paragraph 42. he applies that Scripture Isa LX. 17. to the Officers of the Christian Church and renders it thus I will Constitute their Bishops in Righteousness and their Deacons in Faith The Greek Translation of the LXX has it thus I will give thee Rulers or Princes in Peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thy Bishops in Righteousness It was the frequent Method of these Primitive Fathers to Reason thus from the Parallel 'twixt the Law and the Gospel the one being an Exact Type of the other and therefore being fulfill'd in the other And in this they follow'd the Example of Christ and the Apostles who argu'd in the same manner as you may see Matth. v. 1 Cor. x. the whole Epistle to the Hebrews and many other Places of the New Testament VI. Now the Presbyterians are desir'd to shew any one Disparity betwixt their Case and that of Korah who was a Priest of the second Order that is a Presbyter and withdrew his Obedience from the High-Priest with other Mutinous Levites For ther was no matter of Doctrine or Worship betwixt them and Aaron nor any other Dispute but that of Church-Government And by the Parallel betwixt the Old Testament and the New Korah was a Presbyterian who Rose up against the Episcopacy of Aaron But this Case is brought yet nearer home for we are told Jude xi of those under the Gospel who perish in the gain-saying of Korah And in the Epist. of Clem. Rom. to the Corinthians before Quoted Paragraph 43. He plainly applys this Case of Korah to the state of the Christian Church shewing at large that as Moses by the Command of God Determin'd the Pretensions of the Twelve Tribes to the Glory of the Priesthood by the Miraculous Budding of Aaron's Rod which was after the Schism and Punishment of Korah and his Company So likewise he says the Apostles sore-knowing by Christ that Dissentions wou'd arise also in the Christian Church by various Pretenders to the Evangelical Priesthood did Settle and Establish not only the Persons themselves But gave Rules and Orders for continuing the Succession after their Deaths as I have before Quoted his Words So that it is plain from hence That the Evangelical Priesthood is as Positively and Certainly Establish'd and Determin'd in the Succession of Ecclesiastical Ordination as the Levitical was in the Succession of Aaron And consequently that the Rebellion of Presbyters from under the Government of their Bishops is the same Case as the Rebellion for so it is call'd Numb xvii 10. of Korah and his Levites against Aaron who had as good a Pretence against him from the word Levite which was Common to the whole Tribe as the Presbyterians have against Bishops from the Name Bishop and Presbyter being us'd sometimes promiscuously and apply'd to the Clergy in General which is a Term that Includes all the Orders of the Church as Levite did among the Jews VII But to leave the fruitless Contest about Words let this Matter be Determin'd as other Matters of Fact are If I pretend to succeed any Man in an Honour or Estate I must name him who had such an Estate or Honour before me and the Man who had it before him and who had it before him and so up all the way to him who first had it and from whom all the rest do derive and how it was lawfully deduc'd from one to another This the Bishops have done as I have shewn and can name all the way backward as far as History goes from the Present Bishop of London for example to the first Plantation of Christianity in this Kingdom So from the present Bishop of Lyons up to Irenaeus the Disciple of St. Polycarp as before is told The Records are yet more certain in the Great Bishopricks of Rome Antioch Alexandria and others while they lasted in the World And tho' the Records may not be Extant of every small Bishoprick which was less taken notice of as the Names of many Kings are lost in obscure Nations of many Mayors or Sheriffs who notwithstanding have as certainly Succeeded one another as where the Records are Preserv'd I say tho' every Bishop in the World cannot tell the Names of all his Predecessors up to the Apostles yet their Succession is certain And in most Christian Nations there are Bishops who can do it which is a sufficient Proof for the rest all standing upon the same Bottom and being Deriv'd in the same Manner Now to Ballance this it is Desir'd that the Presbyterians wou'd shew the Succession of any one Presbyter in the World who was not likewise a Bishop in our acceptation of the Word in the like manner from the Apostles Till when their small Criticisms upon the Etymology of the Words Bishop or Presbyter is as poor a Plea as if I shou'd pretend to be Heir to an Estate from the likeness of my Name to somebody who once had it And here I cannot choose but apply the Complaint of our Saviour John v. 43. If any come in the Name of Christ that is by a Commission from Him deriv'd down all the way by Regular Ordination him ye will not Receive Nay tho' he be otherwise a Man without Exception either as to his Life and Conversation or as to his Gifts and Sufficiency for the Ministry you make this his Commission an Objection against him For that Reason alone you will not accept him But if another come in his own Name that is with no Commission but what he has from himself his own Opinion of his own Worthiness giving out that himself is some Great One Act. viii 9. him ye will Receive and Follow and Admire him Heaping to your selves Teachers having Itching Ears as it was Prophesy'd of these most degenerate Times 2 Tim. iv 3. But as to those well-dispos'd Quakers for whose Information Chiefly I have wrote this Discourse I must suppose that their Inquiry is wholly concerning the
and to the Deacons Without the Bishop do nothing In his Epistle to the Smyrneans he says Flee Divisions as the beginning of Evils All of them follow their Bishops as Jesus Christ the Father and the Presbyters as the Apostles and Reverence the Deacons as the Institution of God Let no man do any thing of what appertains to the Church without the Bishop Let that Sacrament be judg'd Effectual and Firm which is Dispenced by the Bishop or him to whom the Bishop has Commited it Where-ever the Bishop is there let the People be as where Christ is there the Heavenly Host is gathered together It is not lawful without the Bishop either to Baptize or celebrate the Offices But what He approves of according to the good Pleasure of God that is firm and safe and so we do every thing securely I salute your most worthy Bishop your venerable Presbytery and the Deacons my Fellow Servants Anno Domini 70. St. Clement Bishop of Rome and Martyr of whom mention is made Phil. iv 3. in his 1st Epist to the Corinthians N. 42. p. 89. of the Edition at Oxford 1677. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his Epistle to St. Policarp Bishop of Smyrna and Martyr who together with himself was Disciple to St. John the Apostle and Evangelist He gives these Directions If any can remain in Chastity to the glory of the Body of the Lord let him remain without Boasting if he Boast he Perishes and if he pretends to know more than the Bishop he is corrupted It is theduty both of Men and Women that Marry to be joyn'd together by the Approbation of the Bish that the Muriage may be in the Lord and not according to our own Lusts Let all things be done to the Glory of God Give heed to your Bishop that God may Harken unto you My Soul for theirs who subject themselves under the Obedience of their Bishop Presbyters and Deacons and let me take my Lot with them in the Lord. And he says to Bishop Policarp Let nothing be done without thy sentence and approbation In his Epistle to St. Policarp Bishop of Smyrna and Martyr who together with himself was Disciple to St. John the Apostle and Evangelist He gives these Directions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A.D. 180. St. Irenaeus Bishop of Lyons in France who was Disciple of St. Polycarp he flourish'd about the year of Christ 180. We can reckon those Bishops who have been Constituted by the Apostles and their Successors all the way to our times And if the Apostles knew hidden Mysteries they wou'd certainly deliver them chiefly to those to whom they committed the Churches themselves and whom they left their own Successors and in the same Place of Government as themselves We have the Successions of the Bishops to whom the Apostolick Church in every place was committed All these Hereticks are much later than the Bishops to whom the Apostles did deliver the Churches The true Knowledge is the Doctrin of the Apostles and the Ancient State of the Church â—hrough the whole World and the Character of the Body of Christ according to the Succession of the Bishops to whom they committed the Church that is in every Place and which has Descended even unto us A.D. 180. St. Irenaeus Bishop of Lyons in France who was Disciple of St. Polycarp he flourish'd about the year of Christ 180. Advers Haereses l. 3. c. 3. Habemus muncrare qui ab Aposolis Instituti sunt Episcopi in Ecclesiis successores corum usque ad nos Et si Recondita mysteria Scissent Apostoli vel his maxime traderent ea quibus etiam ipsas Ecclesias committebant quos successores relinquebant suum ipsorum locum Magisterii tradentes lib. 4. c. 63. Habemus successiones Episcoporum quibus Apostolicam quae in unoquoque loco est Ecclesiam tradiderunt l. 5. c. 20. Omnes enim ii Haeretici valde Posteriores sunt quam Episcopi quibus Apostoli tradiderunt Ecclesias L. 4. c. 6. Agnitio vera est Apastolorum Doctrina Antiquus Ecclesia status in universo Mundo Character Corporis Christi secundam successiones Episcoporum quibús illi eam quae in unoquoque lico est Ecclesiam tradiderunt quae pervenit usque ad nos Tertullian A.D. 203. of the Prescription of Hereticks A.D. 203. c. 32. Let them produce the Original of their Churches let them shew the Order of their Bishops that by their Succession deduc'd from the beginning we may see whether their first Bishop had any of the Apostles or Apostolical Men who did likewise persevere with the Apostles for his Founder and Predecessor For thus the Apostolical Churches do derive their Succession As the Church of Smyrna from Polycarp whom John the Apostle placed there The Church of Rome from Clement who was in like manner ordain'd by Peter And so the other Churches can produce those Constituted in their Bishopricks by the Aposiles c. 36. Reckon over the Apostolical Churches where the very Chairs of the Apostles do yet Preside in their own Places At Corinth Philippi Ephesus Thessalonica c. Of Baptism c. 17. The High-Priest who is the Bishop has the Power of conferring Baptism and under him the Presbyters and Deacons but not without the Authority of the Bishop Origen Names the distinct Orders of Bishop Presbyter and Deacon Such a Bishop says he speaking of one who sought vain Glory c. doth not desire a good Work and the same is to be said of Presbyters and Deacons The Bishops and Presbyters who have the Chief Place among the People The Bishop is called Prince in the Churches And speaking of the Irreligious Clergy he directs it to them whether Bishops Presbyters or Deacons Tertullian A.D. 203. of the Prescription of Hereticks Edant ergo Origines Ecclesiarum suarum evolvant ordinem Episcoporum suâ—rum ita ut per successiones ab initio decurrentem ut primus ille Episcopus aliquem ex Apostolis vel Apostolicis viris qui tamen cum Apostolis perseveraverit habuerit Auctorem Antecessorem Hoc emm modo Ecclesiae Aposlolicae census suos deferunt sicut Smyrneorum Ecclesia Polycarpum ab Johanne conlocatum refert sicut Romanorum Clementem à Petro ordinatum itidem Perinde utique Ceterae exhibent quos ab Apostolis in Episcopatum Conslitutes Apostolici
Bishop The Presbyter ought to consult the Bishop and receive his Orders in it as is declar'd in the 7. Can. Can. 10. If any Presbyter being puff'd up with Pride shall make a Schism against his own proper Bishop let him be Anathema Can. 11. Gives leave to a Presbyter who is Condemn'd by his Bishop to Appeal to the Neighbouring Bishops but if without this he flies off and makes a Schism from his Bishop it confirms the Anathema upon him Can. 12. Orders what is before Recited out of Can. xi of the Council of Carthage That a Bishop who is Accus'd shall be try'd by twelve Bishops if more may not be had a Presbyter by six Bishops with his own Bishop and a Deacon by three Can. 14. Orders that in Tripeli because of the smaller number of Bishops in those Parts a Presbyter shall be judg'd by Five Bishops and a Deacon by Three his own proper Bishop Presiding Can. 46. That a Presbyter shall not Reconcile a Penitent without the knowledge of the Bishop unless upon necessity in the absence of the Bishop Can. 59. That one Bishop may ordain many Presbyters but that it was hard to find a Presbyter who was fit to be made a Bishop Can. 65. That a Clergy man being Condemned by the Bishops cannot be deliver'd by that Church to which he did belong or by any Man whatsoever Can. 126. That Presbyters and Deacons may Appeal from their own Bishop to the Neighbouring Bishops chosen by consent of their own Bishop and from them to the Primate or Provincial Synod but not to any Trans-marine or Forraign Jurisdiction under pain of Excommunication The Council of Carthage A. D. 419. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Council of Chalcedon being the Fourth General Council A. D. 451. Can. 9. If any Clergy-man have a Cause of complaint against another Clergy-man let him not leave his own proper Bishop and have Recourse to the Secular Courts-Whoever does otherwise shall be put under the Canonical Censures Can. 13. That a Forreign Clergy-man and not known shall not officiate in another City without Commendatory Letters from his own Bishop Can. 18. If any of the Clergy shall be found Conspiring or Joyning in Fraternities or Contriving any thing against the Bishops they shall fall from their own Degree Can. 29. To reduce a Bishop to the Degree of a Presbyter is Sacrilege The Council of Chalcedon being the Fourth General Council A. D. 451. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Authorities are so plain and full as to prevent any Application or Multiplying of further Quotations which might easily be done For if these can be answer'd so may all that can possibly be produc'd or framed in words And ther is no Remedy left to the Presbyterians and other Dissenters from Episcopacy but to deny all these by whole-sale to throw off all Antiquity as well the first Ages of Christianity even that wherein the Apostles themselves Liv'd and Taught as all since and to stand upon a New Foundation of their own Invention But this only shews the Desperatness of their Cause and the Impregnable Bulwork of Episcopacy which I must say it stands upon so Many Clear and Authentick Evidences as can never be overthrown but by such Topicks as must render Christianity it self Precarious And if from the Etymology of the Words Bishop and Presbyter any Argument can be drawn against all the Authorities Produc'd to prove them the same we may by this way of Reasoning prove Cyrus to be Christ for so he is call'd Isa XLV 1. Or if the Presbyterians will have their Moderator to be a Bishop we will not Quarrel with them about a word Let us then have a Moderator such as the Bishops before describ'd viz. A Moderator as a standing Officer during Life to whom all the Presbyters are to be obedient as to Christ i. e. to the Moderator as Representing the Person of Christ That nothing be done in the Church without Him That He be understood as the Principle of Unity in His Church so that they who unjustly break off from his Communion are thereby in a Schism That he shew his Succession by Regular Ordination convey'd down from the Apostles In short that He have all that Character and Authority which we see to have been Recogniz'd in the Bishops in the very Age of the Apostles and all the succeeding Ages of Christianity and then call Him Moderator Superintendent or Bishop For the Contest is not about the Name but the Thing And if we go only upon the Etymology of the Word how shall we prove Presbyters to be an Order in the Church more than Bishops as Athanasius said to Dracontius of those who persuaded him not to accept of a Bishoprick Why do they persuade you not to be a Bishop when they themselves will have Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will end this Head with the Advice of that great Father to this same Drasontius If the Government of the Churches do not please you and thâ—t you think the Office of a Bishop has no Reward thereby making your self a Despiser of our Saviour who did Institute it I beseech you surmise not any such things as these nor do you Entertain any who advise such things for that is not worthy of Dracontius For what things the Lord did Institute by His Apostles those things remain both good and sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas Epist ad Dracont II. Having thus Explain'd those Texts of Scripture which speak of Episcopacy by the Concurrent sense of those who liv'd with the Apostles and were taught the Faith from their Mouths who liv'd zealous Confessors and dy'd glorious Martyrs of Christ and who Succeeded the Apostles in those very Churches where themselves had sat Bishops And having deduc'd their Testimonies and of those who Succeeded them down for Four Hundred and Fifty Years after Christ from which time ther is no doubt rais'd against the Universal Reception of Episcopacy and this not only from their Writings apact but by their Canons and Laws when Assembl'd together in Council which one wou'd think sufficient Evidence against none at all on the other side that is for the Succession of Churches in the Presbyterian Form of which no one Instance can be given so much as of any one Church in the World so Deduc'd not only from the days of the Apostles as is shewn for Episcopacy but before Calvin and those who Reform'd with him about 160 Years last past I say tho' what is done is sufficient to satisfie any Indifferent and Un-byass'd Judgment yet ther is one Topick yet behind which with our Dissenters weighs more than all Fathers and Councils
Christian Faith Clemens Romanus in his First Epist to the Corinthians Paragr 5. Says that St. Paul went Preaching the Gospel to the farthest bounds of the West 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which Term Britain was then Understood And Theodoret expresly Names the Britains among the Nations Converted by the Apostles To. 4. serm 9. p. 610. And Eusebius in his Evangelical Demonstration l. 3. c. 7. p. 113. Names likewise the Britains as then Converted But whether St. Paul or as some Conjecture Joseph of Arimathea or any other Apostolical Person was the first who Preached Christ in England it matters not as to our Present Purpose who Enquire only concerning Episcopacy And it is Certain by all our Histories that as far up as they give us any Account of Christianity in this Island they tell us likewise of Bishops and the Succession of this Church of England has been Deduc'd in the Succession of Bishops and not of Presbyters And particularly in the Diocess of London which was the first Archi-Episcopal See before Augustin the Monk came hither after which it was Establish'd in Canterbury And the Saxon Writers have Transmitted the Succession of their Bishops in Canterbury Rochester London c. And in Countries so Remote and Barbarous as Island it self we find the same care taken Ara or Aras an Islandish Priest Surnam'd Hinfrode the Leurned who flourish'd in the Eleventh Century and was 25 Years Old when Christianity was brought thither in his Book of that Country written in Islandish has Transmitted to Posterity not only the Succession but the Genealogies of the Bishops of Skalholt and Hola the two Episcopal Sees of Island as they Succeeded one another in his Time I mention this of Island to show that Episcopacy has Extended it self Equally with Christianity which was carry'd by it into the Remotest Corners of the Earth upon which account the Bishops of Skalholt and Hola and their Succession are as Remarkable Proofs of Episcopacy tho' not so Famous as the Bishops of Canterbury and London IV. If the Presbyterians will say because they have nothing left to say that all London for Example was but one Parish and that the Presbyter of every other Parish was as much a Bishop as the Bishop of London because the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop and Presbyter are sometimes us'd in the same â—eâ—… They may as well prove that Christ was but a Deacon because He is so call'd Rom. xv 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we rightly â—raâ—â— are a Minister And Bishop signifies an Overseer and Presbyter an Ancient Man or Elder Man whence our Term of Aldermâ—n And this is as good a Foundation to Prove that the Apostles were Aldermen in the City acceptation of the Word or that our Aldermen are all Bishops and Apostles as to Prove that Presbyters and Bishops are all one from the Childish Gingle of the Words It wou'd be the same thing if one shou'd undertake to Confront all Antiquity and Prove against all the Histories that the Emperors of Rome were no more than Generals of Armies and that every Roman General was Emperor of Rome because he cou'd find the word Imperator sometimes apply'd to the General of an Army Or as if a Common-wealth-man shou'd get up and say that our former Kings were no more than our Dukes are now because the Stile of Grace which is now given to Dukes was then given to Kings And suppose that any one were put under the Pennance of Answering to such Ridiculous Arguments what Method wou'd he take but to shew that the Emperors of Rome and former Kings of England had Generals of Armies and Dukes under them and Exercis'd Authority over them Therefore when we find it given in Charge to Timothy the first Bishop of Ephesus how he was to Proceed against his Presbyters when they Transgressed to Sit in Judgment upon them Examine Witnesses against them and pass Censures upon them it is a most Impertinent Logoâ—…chy to argue from the Etymology of the Words that notwithstanding of all this a Bishop and a Presbyter are the same thing Therefore that one Text 1 Tim. v. 19. is sufficient to silence this Pitiful Clamour of the Presbyterians our English reads it against an Elder which is the Literal Translation of the word Presbyter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against a Presbyter receive not an Accusation but before two or three Witnesses and them that sin Rebuke before all that others also may fear Now upon the Presbyterian Hypothesis we must say that Timothy had no Authority or Jurisdiction over that Presbyter against whom he had Power to Receive Accusations Examine Witnesses and pass Censures upon him And that such a Presbyter had the same Authority over Timothy which is so Extravagant and against Common Sense that I will not stay longer to Confute it and think this enough to have said concerning the Presbyterian Argument from the Etymology of the words Bishop and Presbyter And this likewise Confutes their other Pretence which I have mention'd that the Ancient Bishopricks were only Single and Independent Congregations or Parishes This is a Topick they have taken up but of late being Beaten from all their other Holds and Launched by Mr. David Clarkson in a Book which he Entitules Primitive Episcopacy which has given occasion to an Excellent Answer by Dr. Hen. Maurice call'd A Defence of Diocesan Episcopacy Printed 1691. which I suppose has ended that Controversie and hindred the World from being more troubl'd upon that Head And their other little Shift and as Groundless that the Primitive Bishops were no other than their Moderators advanced more lately by Gilb. Rule late Moderator of the General Assembly in Scotland has been as Learnedly and with great Clearness of Reason Confuted by the Worthy J. S. in his Principles of the Cyprianick Age Printed 1695. But as I said that Text 1 Tim. v. 19. has made all these Pretences wholly useless to the Presbyterians For supposing their most Notorious false supposition as if the Bishopricks of Jerusalem Rome Alexandria or London consisted but of one single Congregation and that such Bishops had no Presbyters under them but that all Presbyters were Equally Bishops I say supposing this then it must follow from what we Read of Timothy that one Bishop or Presbyter had Jurisdicton over other Bishops or Presbyters which will Destroy the Presbyterian Claim of Parity as much as their Confession to the Truth and plain Matter of Fact that Bishops had Presbyters under their Jurisdiction and that they were Distinct Orders Notwithstanding that a Bishop may be call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Deacon or Minister of Christ and likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder or Grave Man which is a Term of Magistracy and Dignity and not ty'd to Age. And a Presbyter may likewise in a sound Sense be call'd a Bishop that is an Overseer or Shepherd which he truly is over his Particular Flock without denying at all
Episcopis atque Calcatis Pax à Presbyteris verbis fallacibus Prodicetur ibid. Antichristi jam propinquantis adventum Imitantur Ep. LXXX Successo Rescripsisse valerianum ad Senatum ut Episcopi Presbyteri Diacones in continenti animadvertantur Firmillanus Cypriano Ep. LXXV p. 225. Potestas ergo Peccatorum remittendorum Apostolis data est Episcopis qui eis Ordinatione vicaria successerunt Ep. XVI p. 36. Cyprianus Presbyteris Diaconibus Quod enim periculum metuere non debemus de offensa Domini quando aliqui de Presbyteris nec Evangelu nec Deci sue memores sed ne que futurum Domini Judicium neque sibi praepositum Episcopum cogitantes quod nunquam omnino sub Antecessorthus factum est cum Contumelia Contemptu Praepositi totum sibi vendicent Contumeliam Episcopatus nostri dissimulare ferre possum sed dissimulandi nunc locus non est Optatus Milevitanus Bishop of Mileve or Mela in Numidia in Africa A. D. 365. A.D. 365 In his 2d Book against Parmenian The Church has her several Members Bishops Presbyters Deacons and the Company of the Faithful You found in the Church Deacons Presbyters Bishops you have made them Lay-men acknowledge that you have Subverted Souls St. Ambrose Bishop of Milan A. D. 370. upon Eph. iv 11. Speaking of the several Orders of the Church And he gave some Apostles and some Prophets and Evangelists c. Says that by the Apostles there were meant the Bishops by Prophets the Expounders of the Scriptures and by the Evangelists the Deacons But says that they all met in the Bishop for that he was the Chief Priest that is says he the Prince of the Priests and both Prophet and Evangelist to supply all the Offices of the Church for the Ministry of the Faithful And upon 1 Cor. xii 28. says that Christ Constituted the Apostles Head in the Church and that these are the Bishops And upon v. 29. are all Apostles i.e. all are not Apostles This is true says he because in the Church ther is but one Bishop And because all things are from one God the Father therefore hath He appointed that one Bishop shou'd Preside over Each Church In his Book of the Dignity of the Priesthood c. 3. he says That ther is nothing in this World to be found more Excellent than the Priests nothing more Sublime than the Bishops And speaking of what was Incumbent upon the several Orders of the Church he does plainly distinguish them For says he in the same place God does require one thing from a Bishop another from a Presbyter another from a Deacon and another from a Lay-man Optatus Milevitanus Bishop of Mileve or Mela in Numidia in Africa A. D. 365. l. 2. Contra Parmenianum Certa Membra sua habet Ecclesia Episcopos Presbyteros Diaconos turbam Fidelium Invenistis Diaconos Presbyteros Episcopos fecisiis Laâ—cos agnoscite vos animas evertisse Quosdam dedit Apostolos A.D. 37â— quosdam Prophetas c. Apostoli Episcopi sunt Prophetae Explanatores sunt Scripturum sicut Agabus Evangelist Diaconi sunt sicut fuit Philippus Nam in Episcopo omnes ordines sunt quia Princeps Sacerdos est hoc est Princeps est Sacerdotum Propheta Evangelista Caetera adimplenda officâ—â— Ecclesiae in Ministerio Eidelium Caput in Ecclesia Apostolos posuit Ipsi sunt Episcopi Verum est quia in Ecclesia unus Episcopus est Quia ab uno Deo Patre sunt omnia singulos Episcopos singulis Ecclesiis Prae-esse Decrevit De Dignat Sacerdot c. 3. ut ostenderemus nihil esse in hoc seculo Excellentius Sacerdotibus nihil Sublimius Episcopis reperiri Aliud est enim quod ab Episcopo requirit Deus aliud quod à Presbytero aliud quod à Deacono aliud quod à Laico St. Jerom A. D. 380. A. D. 380. In his Comment upon the Ep. to Titus When it began to be said I am of Paul I of Apollos c. and every one thought that those whom he Baptized belong'd to himself and not to Christ it was Decreed thro' The whole Earth that one Chosen from among the Presbyters shou'd be set over the rest that the Seeds of Schism might be taken away In his Epist to Evagrius From Mark the Evangelist to Heraclas and Dionysius the Bishops the Presbyters of Egypt have always chosen out one from among themselves whom having plac'd in an higher Degree than the rest they called their Bishop He that is Advanc'd is Advanc'd from less to greater The Greatness of Riches or the Humility of Poverty does not make a Bishop greater or less seeing all of them are the Successors of the Apostles That we may know the Apostolical Oeconomy to be taken from the Pattern of the Old Testament the same that Aaron and his Sons and the Levites were in the Temple the Bishops Presbyters and Deacons are in the Church of Christ To Nepotianus Be subject to your Bishop or Chief-Priest and receive him as the Father of your Soul Against the Luciferians The safety of the Ch. depends upon the Dignity of the High-Priest to whom unless a sort of absolute and eminent Power be given above all ther will be as many Schisms in the Church as ther are Priests Thence it is that without the Command of the Bishop neither a Presbyter nor a Deacon have Power to Baptize And the Bishop is to impose his Hands upon those who are Baptized by Presbyters or Deacons for the Invocation of the Holy Spirit And Comforting Heliodorus a Bishop upon the Death of Nepotian his Presbyter and his Nephew he Commends Nepotian in that he Reverenc'd his Bishop He Honour'd Heliodorus in publick as his Bishop at home as his Father But among his Presbyters and Co-equals he was the first in his Vocation c. Upon the 60th of Isa He calls the future Bishops Princes of the Church Of the Ecclesiastical Writers Concerning James James after the Passion of our Lord was immediatly by the Apostles ordained Bishop of Jerusalem The like he tells of the first Bishops of other Places Epist 54. against Montanus With us the Bishops hold the Place of the Apostles St. Jerom A. D. 380. A. D. 380. In his Comment upon the Ep. to Titus Postquam unusquisque eos quos Baptizabat suos putabat esse non Christi IN TOTO ORBE Decretum est ut unus de Presbyteris Electus superponeretur Caeteris ut Schismatum semina tollerentur A Marco Evangelista ad Heraclum usqâ—ad Dionysium Episcopos Presbyrari Aegypti semper unum ex se Electum in Clesiori Gradu collocatum Episcopum Nominabant Qui provehitur à Minori ad Majus provehitur Potentia Divitiarum Paupertatis Humilitas sublimiorum vel inferiorem Episcopum non facit Ceterum Omnes Apostolorum Successores sunt Ut sciamus Traditiones Apostolicas sumptas de veteri Testamento Quod Aaron Filii ejus
atque Levitae in Templo fuerunt hoc sibi Episcopi Presbyteri Deaconi vendicent in Ecclesia Ad Nepotianum Esto sujectus Pontisici tuo quasi animi Parentem suscipe Advers Luciferianos Ecclaesiae salus in summi Sacerdotis Dignitate pendet cui nisi exors quaedam ab emnibus Eminens detur Potestas tot in Ecclaesia efficientur Schismata quot Sacerdotes Inde venit ut sine Episcopi jussione neque Presbyter neque Diaconus jus haebeant Baptizandi Ad eos qui per Presbyteros Diaconos Baptizati sunt Episcopus ad Invocationem sancti Spiritus manum Impositurus excurrat Epitaphium Nepotiani à Heliodorum Episcopum venerebatur In publico Episcopum domi Patrem noverat Inter Presbyteros Co-aequales primus in opere c. Principes futuros Ecclesiae Episcopos Nominavit In script Ecclesiast De Jacobo Jacobus post Passionem Domini statim ab Apostolis Hierosolimorum Episcopus est ordinatus Ep. 54 contra Montanum Apud nos Apostolorum locum Episcopi tenent St. Augustine Bishop of Hippo in Africa A. D. 420. Epistle 42. A. D. 420. The Root of the Christian Society is diffus'd throughout the World in a sure Propagation by the Seats of the Apostles and the Succession of the Bishops Quest veter novi Test N. 97. Ther is none but knows that our Saviour did Constitute Bishops in the Churches for before He Ascended into Heaven He laid His Hands upon the Apostles and Ordained them Bishops l. 7. c. 43. The Sentence of our Lord Jesus Christ is clear who sent His Apostles and gave to Them alone that Power which He had Received from His Father to whom we have Succeeded Governing the Church of God by the same Power Ep. 162. speaking of the Bishops being call'd Angels Rev. 2. he says By the voice of God the Governor of the Church is Praised under the Name of an Angel Of the words of our Lord Serm. 24. If He said to the Apostles alone he that despiseth you despiseth me then despise us But if those words of His come down even unto us and that He has Called us and Constituted us in their Place see that you do not despise us Against Faustus We embrace the Holy Scripture which from the Times of the Presence of Christ himself by the Disposition of the Apostles and the Successions of other Bishops from their Seats even to these Times has come down to us safely kept commended and honour'd through the whole Earth Against Petilian What has the Chair of the Church of Rome done to thee in which Peter sat and in which at this day Anastasius sits or of the Church of Jerusalem in which James did sit and in which John does now sit Against Julian Irenaeus Cyprian Reticius Olympius Hilary Gregory Basil John Ambrose these were Bishops Grave Learned c. Questions upon the Old Testament Quest 35. The King bears the Image of God as the Bishop of Christ Therefore while he is in that Station he is to be Honour'd if not for himself yet for his Order St. Augustine Bishop of Hippo in Africa A. D. 420. Epistle 42. Radix Christianae Societatis per sedes Apostolorum Successiones Episcoporum certa per orbem Propagatione diffunditur Nemo ignorat Salvatorem Episcopos Ecclesiis Instituisse Ipse enim priusquam Coelos Ascenderet Imponens Manus Apostolis ordinavit eos Episcopos Quod dixit Clarus à Muscula in Concilio Carthag Repetit August de Baptismo contra Donatist Manifesta est sententia Domini nostri Jesu Christi Apostolos suos mittentis ipsis solis Potestatem à Patre sibi traditam permittentis quibus nos nos Successimus eadem Potestate Ecclesiam Domini Gubernantes Divina voce sub nomine Angeli Laudatur Praepositus Ecclesiae De verbis Domini Serm. 24. Si solis Apostolis dixit Qui vos spernit me spernit spernite nos Si autem Sermo Ejus pervenit ad nos vocavit nos in eorum loco Constituit nos videte ne spernatis nos Contra Faust Lib. 33. cap. ult Scripturam amplectimur quae ab Ipsius Presentiae Christi temporibus per Dispensationes Apostolorum caeteras ab eorum sedibus Successiones Episcoporum usque ad haec tempora toto Orbe terrarum custodita commendata clarificata pervenit Lib. 2. contra Literas Petiliani C. 51. Cathedra quid tibi fecit Ecclesiae Romanae in qua Petrus sedit in qua hodie Anastasius sedet aut Ecclesiae Hierosolimitanae in qua Jacobus sedit in qua hodie Joannes sedet Vid. contra Crescon l. 2. c. 37. Contra Julianum l. 2 cap. ult Irenaeus Cyprianus Reticius Olympius Hilarius Gregorius Basilius Joannes Ambrosius isti erant Episcopi Docti Graves c. in Ecclesiae Regimine Clari. Quest. ex vet Test qu. 35. Dei enim Imaginem habet Rex sicut Episcopus Christi Quamdiu ergo in ea traditione est Honorandus est si non propter se vel propter Ordinem Let this suffice as to the Testimonies of particular Fathers of the Church tho' many more may be produc'd in that compass of time to which I have confin'd our present Inquiry And now that no Conviction might be wanting I will set down some of the Canons of the Councils in those times to the same purpose whereby it will appear that Episcopacy as distinct from and superior to Presbytery was not only the Judgment of the first Glorious Saints and Martyrs of Christ but the current Doctrin and Government of the Church both Greek and Latin in those early Ages of Christianity In the Canons of the Apostles the distinction of Bishop Presbyter and Deacon is so frequent that it is almost in vain to give Citations The 1st and 2d Can. shew the difference to be observ'd in the Ordaining of them Let a Bishop be Consecrated by two or three Bishops Let a Presbyter and Deacon be Ordained by one Bishop See the same Distinction of these Orders Can. 3.4 5 6 7 8. 17 18 25. 27 28 29. 32 33. 36. 42. 44 45. 51 52 53. 63. 68 69 70 83. Can. 15. shews the Jurisdiction of the Bishops over the Presbyters and Deacons If any Presbyter or Deacon or any of the Clerical Order shall leave his own Parish and go to another without the Bishop's leave he shall officiate no longer especially if he obey not the Bishop when he exhorts him to Return persisting in his Insolence and disorderly Behaviour but he shall be reduc'd there to Communicate only as a Lay-man And Can. 31. If any Presbyter despising his own Bishop shall gather Congregations apart and erect another Altar his Bishop not being Convict of Wickedness or Irreligion let him be Depos'd as an Ambitious Person for he is a Tyrant And likewise such other Clergy or Laity who shall joyn themselves to him shall be Excommunicated But let this be after the first second and third Admonition of the Bishop Can. 39.
Let the Presbyters and Deacons do nothing without the Consent of the Bishop for it is He to whom the People of the Lord are committed and from whom an account of their Souls will be Requir'd Can. 41. We Ordain the Bishop to have power of the Goods of the Church And to Administer to those who want by the hands of the Presbyters and Deacons Can. 55. If any Clergy man shall Reproach his Bishop let him be Depos'd For Thou shalt not speak Evil of the Ruler of the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the Canons of the Apostles I produce next a Great Council of 87 Bishops held at Carthage in the Year of Christ 256 under St. Cyprian Archbishop of that Place which is Published in St. Cyprian's Works before quoted p. 229. where he tells us That besides the Bishops ther met there both Presbyters and Deacons and great Numbers of the Laity Episcopi plurimi cum Presbyteris Diaconibus c. The Council of Eliberis in Spain about the Year of Christ 305. Cap. 18. and 19. Bishops Presbyters and Deacons are Nam'd distinct And c. 32. Presbyters and Deacons are forbid to give the Communion to those who had grievously offended without the Command of the Bishop c. 75. Of those who shall falsly accuse a Bishop Presbyter or Deacon c. 77. It is ordained that those who are Baptiz'd by a Deacon without the Rishop or Presbyter shall afterwards be Confirm'd by the Bishop The Council of Eliberis in Spain about the Year of Christ 305. Cap. 18. and 19. Episcopi Presbyteri Diaconi c. Non est Presbyterorum aut Diaconorum Communionem talibus praestare debere nisi eis jusserit Episcopus Si quis Episcopum Presbyterum vel Diaconum falsis Criminibus appetierit c. Si quis Diaconus sine Episcopo vel Presbytero aliquos Baptizaverit Episcopus eos per Benedictionem perficere debebit The Council of Arles in France about the Year of Christ 309. c. 18. It is ordain'd that the Deacons shou'd be subject to the Presbyters And c. 19. That the Presbyters shou'd be subject to their Bishop and do nothing without his consent The Council of Arles in France about the Year of Christ 309. c. 18. It is ordain'd that the Deacons shou'd be subject to the Presbyters And c. 19. Presbyteri sine Conscientia Episcopi nihil faciant The Council of Ancyra A. D 315. A. D. 315. c. 1. and 2. Having Prohibited those Presbyters and Deacons who had in times of Persecution Offer'd to Idols from the Execution of their Office says that notwithstanding the Bishop may Dispence with them if he sees their Repentance sincere for that this Power is lodg'd in the Bishop The Council of Ancyra A. D 315. A. D. 315. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Council of Laodicea A. D. 321. A. D. 321. Can. 41. That no Clergy-man ought to Travel without the consent of his Bishop Can. 56. That the Presbyters ought not to go into the Church and sit in their Stales till the Bishop come and to go in with the Bishop The Council of Laodicea A. D. 321. A. D. 321. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The First and Great Council of Nice A. D. 325. Can. 16. That if any Presbyters or Deacons leave their own Churches they ought not to be receiv'd into another Church And that if any shall ordain such in his Ch. as belong to another without the consent of his proper Bishop let such Ordination be void The First and Great Council of Nice A. D. 325. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Council of Gangra 326. A. D. 326. Can. 6. If any have private Meetings out of the Church without their Preshyter let 'em be Anathematiz'd by the Sentence of the Bishop Can. 7. If any will take or give of the Fruits offer'd to the Church out of the Church without leave of the Bishop let him be Anathema The Council of Gangra 326. A. D. 326. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Council of Antioch A. D. 341. A. D. 341. Can. 3. If any Presbyter or Deacon leaving his own Parish shall go to others and refuse to return when his own Bishop shall summon him let him be Depos'd Can. 4. If any Bishop being Depos'd by a Synod or a Presbyter or Deacon being Depos'd by his own proper Bishop shall presume to exercise his Function let no room be left them either for Restauration or Apology Can. 5. If any Presbyter or Deacon despising his own Bishop shall separate himself from the Church and gather a Congregation of his own and set up a different Altar and shall refuse to submit himself to his Bishop calling him the first and second time let him be absolutely Depos'd Can. 12. If any Presbyter or Deacon being Depos'd by his own proper Bishop or a Bishop by the Synod dare Appeal to the King seeing his Appeal lies to a greater Synod of more Bishops where he is to expect the Examination of his Cause and to teserr the Decision to them But if making light of these he trouble the King with it such an one is worthy of no Pardon nor ought to be admitted to make any sort of Apology or to have hopes of his being ever Restor'd any more Can. 22. That a Bishop ought not to Ordain Presbyters or Deacons in another Bishop's Diocess without his leave The Council of Antioch A. D. 341. A. D. 341. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Council of Carthage A. D. 348. C. xi The Case is put where a Deacon being accus'd shall be Try'd by three Neighbouring Bishops a Presbyter by six and a Bishop by twelve In the Council of Carthage A. D. 348. A tribus vicinis Episcopis si Diaconus est arguatur si Presbyter à sex si Episcopus à duedecim Consacerdotibus audiatur The second Oecumenical Council of Constantineple A. D. 381. Can. 6. Ranks those with Hereticks who tho' they prosess the true Faith yet run into Schism and gather Congregations apart from and in opposition to our Canonied Bishops The second Oecumenical Council of Constantineple A. D. 381. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Council of Carthage A. D. 419. Can. 3. Mentions the three distinct Orders of Bishop Presbyter and Deacon and compares them to the High-Priest Priests and Levites In the same manner they are as distinctly mention'd Can. 4. Bishop Presbyter and Deacon and their Powers distinct For Can. 6. It is declar'd not to be lawful for Presbyters to Consecrate Churches or Reconcile Penitents but if any be in great Danger and desirous to be Reconcil'd in the absence of the
Apostles receiv'd great Benefit by it 1 Cor. x. 16. c. xi 29. To some it is the savour of Life even the Communion of Christ's Body and Blood to others of Condemnation who discern not the Lord's Body in it but receive it as a common thing Therefore we are commanded to examine our selves v. 28. to prepare our Hearts for the worthy Receiving of it But some say as the Jews to Christ shew us a sign They wou'd have some Miraculous Effects immediately to appear These are Ignorant of the Operations of the Spirit and to these I say in the words of Christ Joh. iii. 8. The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh or whither it goeth so is every one that is born of the Spirit It works silently but powerfully and its Progress like the growing of our Bodies is not all at once but by Degrees whose motion is Imperceptible to humane Eyes The true use that is to be made of this Objection that so few and yet they are not few who receive the Inestimable Benefits which are convey'd in the Sacraments of Christ's Institution is this To take the greater Care and the more Earnestly to beg the Assistance of God's Grace to fit and prepare us for the worthy Receiving of them but by no means to neglect them For those who refused to come to the Supper were Rejected as well as he who came without a Wedding Garment A SUPPLEMENT THE stress of this Discourse being Founded upon Episcopacy and long Quotations being improper in so short a method of Argument as I have taken to supply that Defect and at the same time to make it easier to the Reader I have added by way of Supplement a short Index or Collection of Authorities in the first 450 Years after Christ for Episcopacy with respect to the Presbyterian Pretences of making a Bishop all one with a Presbyter at least with one of their Moderators And in the next place I have shewn the sense of the Reformation as to Episcopacy Take them as follows Some Authorities for Episcopacy as distinct from and Superior to Presbytery taken out of the Fathers and Councils in the first Four Hundred and Fifty Years after Christ Anno Domini 70. St. Clement Bishop of Rome and Martyr of whom mention is made Phil. iv 3. in his 1st Epist to the Corinthians N. 42. p. 89. of the Edition at Oxford 1677. The Apostles having Preached the Gospel thro' Regions and Cities did Constitute the first Fruits of them having prov'd them by the Spirit to be Bishops and Deacons of those who shou'd believe and this not as a new thing for many Ages before it was written concerning Bishops and Deacons for thus saith the Scripture Isa Lx 17. in a certain place I will constitute their Bishops in Righteousness and their Deacons in Faith What wonder is it then that those who were Intrusted by God in Christ with this Commission shou'd Constitute those before spoke of ibid. n. 44. And the Apostles knew by the Lord Jesus Christ that Contests wou'd arise concerning the Episcopal Name or Order and for this Cause having perfect fore knowledge of these things they did Ordain those whom we have mention'd before and moreover did Establish the Constitution that other approved Men shou'd succeed those who Dy'd in their Office and Ministry Therefore those that were Constituted by Them or afterwards by other approved Men with the Consent of all the Church and have Administred to the Block of Christ unblamably with Humility and Quietness without all stain of filth or naughtiness and have carry'd a good Report of a long time from all Men I think cannot without great Injustice be turn'd out of their Office For it will be no small sin to us if we thrust those from their Bishopricks who haves Holily and without Blame offer'd our Gists and Praiers to God Blessed are those Priests who are happily Dead for they are not afraid of being Ejected out of the Places in which they are Constituted For I understand that you have Depriv'd some from their Ministry who behaved themselves un-re-provable amongst you Par. 40. To the High-Priest his proper Offices were appeinted the Priests had their proper Order and the Levites their peculiar Services or Deaconships and the Lay-men what was proper ser Lay-men This as before shewn St. Clement apply'd to the Distribution of Orders in the Christian Church Bishops Priests and Deacons And the Office of the Levites is here cali'd by the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Office of Deacons A.D. 71. St. Ignatius a Glorious Martyr of Christ was Constituted by the Apostles Bishop of Antioch and did there by think that he succeeded them as all other Bishops do in their full Apostolical Office Thence he salutes the Church of the Trallâ—ans in the Fulness of the Apostolical Character and in his Epistle he says to them Be subject to your Bishop as to the Lord And to the Presbyters as to the Apostles of Christ Likewise the Deacons also being Ministers of the Mysteries of Christ ought to please in all things Without these ther is no Church of the Elect-He is without who does any thing without the Bishop and Preslyters and Deacons and such an one is Desiled in his Conscience In his Epâ—st to the Magnesians he tells them That they ought not to despise their Bishop for his youth but to pay him all manner of Reverence according to the Commandment of God the Father And as I know that your Holy Presbyters do Therefore as Christ did nothing without the Father so neither do ye whether Presbyter Deacon or Laick any thing without the Bishop Some indeed call him Bishop yet do all things without him but these seem not to me to have a good Conscience but rather to be Hypocrites and Scorners I Exhort you to do all things in the same mind of God the Bishop Presiding in the Place of God and the Presbyters in room of the College of the Apostles and the Deacons most beloved to me who are intrusted with the Ministry of Jesus Christ He directs his Epistle to the Church at Philadelphia to those who were in Unity with their Bishop and Presbyters and Deacons And says to them in his Epistle That as many as are of Christ these are with the Bishop and those who shall Repent and Return to the Unity of the Church being made worthy of Jesus Christ shall partake of Eternal Salvation in the Kingdom of Christ My Brethren be not deceived if any shall follow himthat makes a Schism he shall not Inherit the Kingdom of God I Exhort you to partake of the one Eucharist for ther is one Body of the Lord Jesus and one Blood of His which was shed for us and one Cup and one Altar so ther is one Bishop with his Presbytery and the Deacons my Fellow Servants Give heed to the Bishop and to the Presbytery