New Testament where to be a Presbyter is never reckoned either as a distinct Office or a distinct order but indifferently communicated to all the Superior Clergy and all the Princes of the people II. The second thing I intended to say is this that although all the superior Clergy had not onely one but divers common appellatives all being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even the Apostolate it self being called a Deaconship yet it is evident that before the common appellations were fixt into names of propriety they were as evidently distinguished in their offices and powers as they are at this day in their Names and Titles To this purpose St. Paul gave to Titus the Bp. of Crete a special commission command and power to make Ordinations and in him and in the person of Timothy he did erect a Court of Judicature even over some of the Clergy who yet were called Presbyters against a Presbyter receive not an accusation but before two or three witnesses there is the measure and the warranty of the Audientia Episcopalis the Bps Audience Court and when the accused were found guilty he gives in charge to proceed to censures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You must rebuke them sharply and you must silence them stop their mouths that 's St. Pauls word that they may no more scatter their venom in the ears and hearts of the people These Bishops were commanded to set in order things that were wanting in the Churches the same with that power of St. Paul other things will I set in order when I come said he to the Corinthian Churches in which there were many who were called Presbyters who nevertheless for all that name had not that power To the same purpose it is plain in Scripture that some would have been Apostles that were not such were those whom the spirit of God notes in the Revelation and some did love preeminence that had it not for so did Diotrephes and some were Judges of questions and all were not for therefore they appealed to the Apostles at Jerusalem and St. Philip though he was an Evangelist yet he could not give confirmation to the Samaritans whom he had baptiz'd but the Apostles were sent for for that was part of the power reserv'd to the Episcopal or Apostolical order Now from these premises the conclusion is plain and easy 1. Christ left a Government in his Church and founded it in the persons of the Apostles 2. The Apostles received this power for the perpetual use and benefit for the comfort and edification of the Church for ever 3. The Apostles had this Government but all that were taken into the Ministery and all that were called Presbyters had it not If therefore this Government in which there is so much disparity in the very nature and exercise and first original of it must abide for ever then so must that disparity If the Apostolate in the first stabiliment was this eminency of power then it must be so that is it must be the same in the succession that it was in the foundation For after the Church is founded upon its Governours we are to expect no change of government If Christ was the Author of it then as Christ left it so it must abide for ever for ever there must be the Governing and the Governed the Superior and the Subordinate the Ordainer and the Ordained the confirmer and the confirmed Thus far the way is straight and the path is plain The Apostles were the Stewards and the ordinary Rulers of Christs Family by virtue of the order and office Apostolical and although this must be succeeded to for ever yet no man for his now or at any time being called a Presbyter or Elder can pretend to it for besides his being a Presbyter he must be an Apostle too else though he be called in partem sollicitudinis and may do the offices of assistance and understewardship yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Government and Rule of the Family belongs not to him But then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are these Stewards and Rulers over the houshold now To this the answer is also certain and easy Christ hath made the same Governours to day as heretofore Apostles still For though the twelve Apostles are dead Yet the Apostolical order is not it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a generative order and begets more Apostles now who these minores Apostoli are the successors of the Apostles in that office Apostolical and supreme regiment of Souls we are sufficiently taught in Holy Scriptures which when I have clearly shewn to you I shall pass on to some more practical considerations 1. Therefore certain and known it is that Christ appointed two sorts of Ecclesiastick persons the XII Apostles and the LXXII Disciples to these he gave a limited commission to those a fulness of power to these a temporary imployment to those a perpetual and everlasting from these two societies founded by Christ the whole Church of God derives the two superiour orders in the sacred Hierarchy and as Bishops do not claim a Divine right but by succession from the Apostles so the Presbyters cannot pretend to have been instituted by Christ but by claiming a succession to the LXXII and then consider the difference compare the Tables and all the world will see the advantages of argument we have for since the LXXII had nothing but a mission on a temporary errand and more then that we hear nothing of them in Scripture but upon the Apostles Christ powred all the Ecclesiastical power and made them the ordinary Ministers of that Spirit which was to abide with the Church for ever the Divine institution of Bishops that is of Successors to the Apostles is much more clear then that Christ appointed Presbyters or Successors of the LXXII and yet if from hence they do not derive it they can never prove their order to be of Divine institution at all much less to be so alone But we may see the very thing it self the very matter of fact St. Iames the Bp. of Ierusalem is by St. Paul called an Apostle Other Apostles saw I none save James the Lords Brother For there were some whom the Scriptures call the Apostles of our Lord that is such which Christ made by his word immediately or by his Spirit extraordinarily and even into this number and title Matthias and St. Paul and Barnabas were accounted But the Church also made Apostles and these were called by St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles of the Churches and particularly Epaphroditus was the Apostle of the Philippians properly so saith Primasius and what is this else but the Bp. saith Theodoret for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who are now called Bps were then called Apostles saith the same Father the sence and full meaning of which argument is a perfect commentary upon that famous prophecy of the
Church In stead of thy Fathers thou shalt have childen whom thou mayest make Princes in all Lands that is not onely the twelve Apostles our Fathers in Christ who first begat us were to rule Christs Family but when they were gone their Children Successors should arise in their stead Et nati natorum quinascentur ab illis their direct Successors to all generations shall be principes populi that is Rulers and Governours of the whole Catholick Church De prole enim Ecclesiae crevit eidem paternitas id est Episcopi quos illa genuit patres appellat constituit in sedibus Patrum saith St. Austin the Children of the Church become Fathers of the faithful that is the Church begets Bps and places them in the seat of Fathers the first Apostles After these plain and evident testimonies of Scripture it will not be amiss to say that this great affair relying not onely upon the words of institution but on matter of fact pas'd forth into a demonstration and greatest notoreity by the Doctrine and Practise of the whole Catholick Church For so St Irenaeus who was one of the most Ancient Fathers of the Church and might easily make good his affirmative VVe can says he reckon the men who by the Apostles were appointed Bishops in the Churches to be their Successors unto Vs leaving to them the same power and authority which they had Thus St. Polycarp was by the Apostles made Bp. of Smyrna St. Clement Bp. of Rome by St. Peter and divers others by the Apostles saith Tertullian saying also that the Asian Bps were consectated by St. Iohn and to be short that Bps are the Successours of the Apostles in the Stevvardship and Rule of the Church is expresly taught by St. Cyprian and St. Hieron St. Ambrose and St. Austin by Euthymius and Pasianus by St. Gregory and St. Iohn Damascen by Clarus à Muscula and St. Sixtus by Anacletus and St. Isidore by the Roman Councel under St. Sylvester and the Councel of Carthage and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or succession of Bps from the Apostles hands in all the Churches Apostolical was as certainly known as in our Chronicles we find the succession of our English Kings and one can no more be denyed then the other The conclusion from these premises I give you in the words of St. Cyprian Cogitent Diaconi quòd Apostolos id est Episcopos Dominus ipse elegerit Let the Ministers know that Apostles that is the Bps were chosen by our blessed Lord himself and this was so evident and so believed that St. Austin affirms it with a nemo ignorat No man is so ignorant but he knows this that our blessed Saviour appointed Bps over Churches Indeed the Gnostics spake evil of this order for they are noted by three Apostles St. Paul St. Peter and St. Iude to be despisers of Government and to speak evil of dignities and what Government it was they did so despise we may understand by the words of St. Iude they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the contradiction or gainsaying of Corah who with his company rose up against Aaron the high Priest and excepting these who were the vilest of Men no man within the first 300 years after Christ oppos'd Episcopacy But when Constantine receiv'd the Church into his armes he found it universally governed by Bps and therefore no wise or good man professing to be a Christian that is to believe the holy Catholick Church can be content to quit the Apostolical Government that by which the whole Family of God was fed and taught and rul'd and beget to himself new Fathers and new Apostles who by wanting Succession from the Apostles of our Lord have no Ecclesiastical and Derivative communion with the fountains of our Saviour If ever Lirinensis's rule could be us'd in any question it is in this quod semper quod ubique quod ab omnibus That Bishops are the Successors of the Apostles in this Stewardship and that they did always rule the Family was taught and acknowledged always and every where and by all men that were of the Church of God and if these evidences be not sufficient to convince modest and sober persons in this qestion We shall find our faith to fail in many other articles of which we yet are very confident For the observation of the Lords day the Consecration of the Holy Eucharist by Priests the Baptizing Infants the communicating of Women and the very Canon of the Scripture it self rely but upon the same probation and therefore the denying of Articles thus proved is a way I do not say to bring in all Sects and Heresies that 's but little but a plain path and inlet to Atheism and Irreligion for by this means it will not onely be impossible to agree concerning the meaning of Scripture but the Scripture it self and all the Records of Religion will become useless and of no efficacy or persuasion I am entered into a Sea of matter but I will break it off abruptly and sum up this enquirie with the words of the Councel of Chalcedon which is one of the four Generals by our Laws made the measures of judging Heresies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Sacriledge to bring back a Bishop to the degree and order of a Presbyter It is indeed a rifling the order and intangling the gifts and confounding the method of the Holy Ghost it is a dishonouring them whom God would honour and a robbing them of those spiritual eminencies with which the spirit of God does anoint the consecrated heads of Bishops And I shall say one thing more which indeed is a great truth that the diminution of Episcopacy was first introduced by Popery and the Popes of Rome by communicating to Abbots and other mere Priests special graces to exercise some essential Offices of Episcopacie hath made this sacred order to be cheap and apt to be invaded But then adde this If Simon Magus was in so damnable a condition for offering to buy the guifts and powers of the Apostolical order what shall we think of them that snatch them away and pretend to wear them whether the Apostles their Successors will or no This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bely the Holy-Ghost that is the least of it it is rapine and sacriledge besides the heresie and the schism and the spiritual lie For the government Episcopal as it was exemplified in the Synagogue and practised by the same measures in the Temple so it was transcribed by the eternal son of God who translated it into a Gospel Ordinance it was sanctifyed by the Holy Spirit who named some of the persons and gave to them all power and graces from above It was subjected in the Apostles first and by them transmitted to a distinct Order of Ecclesiasticks it was received into all Churches consigned in the Records of the Holy Scriptures preached by the universal voice of all the Christian
A SERMON Preached at the Consecration of two Archbishops and ten Bishops in the Cathedral Church of S. Patrick in DUBLIN Ianuary 27. 1660. By Ieremie Taylor D. D. Ld. Bishop of Downe and Connor Sal liquefit ut condiat DVBLIN Printed by W. Bladen for Iohn North Bookseller in Castlestreet Anno Dom. 1661. To the Christian Reader MY Obedience to the Commands of the Right Honourable the Lords Iustices and the most Reverend and Learned Primate and to the desires of my Reverend Brethren put it past my inquiry whether I ought to Publish this following Sermon I will not therefore excuse it and say it might have advantages in the Delivery which it would want in the Reading and the eare would be kind to the Piety of it which was apparent in the design when the eye would be severe in its censure of those arguments which as they could not be longer in that measure of time so would have appeared more firm if they could have had liberty to have been pursued to their utmost issue But reason lies in a little room and Obedience in less And although what I have here said may not stop the mouths of Men resolved to keep up a faction yet I have said enough to the sober and pious to them who love Order and hearken to the voice of the Spouse of Christ to the Loving and to the Obedient And for those that are not so I have no argument fit to be used but Prayer and readiness to give them a reason when they shall modestly demand it In the mean time I shall onely desire them to make use of those truths which the more learned of their party have by the evidence of fact been forced to confess Rivet affirms that it descended ex veteris aevi reliquiis that Presbyters should be assistants or conjoyned to the Bishops who is by this confessed to be the principal in the imposition of hands for Ordination VValo Messalinus acknowledges it to be rem antiquissimam a most ancient thing that these two Orders viz of Bishops and Presbyters should be distinct even in the middle or in the beginning of the next age after Christ. Dd. Blondell places it to be 35. years after the death of S. John Now then Episcopacy is confessed to be of about 1600. years continuance and if before this they can shew any Ordination by mere Presbyters by any but an Apostle or an Apostolical man and if there were not visibly a distinction of powers and persons relatively in the Ecclesiastical Government or if they can give a rational account why they who are forced to confess the Honour and distinct Order of Episcopacy for about 16. ages should in the dark interval of 35. years in which they can pretend to no Monument or Record to the contrary yet make unlearned scruples of things they cannot colourably prove if I say they can reasonably account for these things I for my part will be ready to confess that they are not guilty of the greatest the most unreasonable and inexcusable schism in the world But else they have no colour to palliate the unlearned crime For will not all wise men in the world conclude that the Church of God which was then Holy not in title onely and designe but practically and materially and persecuted and not immerged in secular temptations could not all in one instant joyn together to alter that form of Church Government which Christ and his Apostles had so recently established and without a Divine warrant destroy a Divine institution not onely to the confusion of the Hierarchy but to the ruine of their own Souls It were strange that so great a change should be and no good man oppose it In toto orbe decretum est so St. Hierom. All the world consented in the advancement of the Episcopal Order And therefore if we had no more to say for it yet in prudence and piety we cannot say they would innovate in so great a matter But I shall enter no further upon this enquirie onely I remember that it is not very many Months since the Bigots of the Popish party cryed out against us vehemently and inquired VVhere is your Church of England since you have no Vnity for your Ecclesiastick head of Vnity your Bishops are gone And if we should be desirous to verify their argument so as indeed to destroy Episcopacy VVe should too much advantage Popery and do the most imprudent and most impious thing in the world But blessed be God who hath restored that Government for which Our late King of glorious memory gave his blood And that me thinks should very much weigh with all the Kings true hearted Subjects who should make it Religion not to rob that glorious Prince of the greatest honour of such a Martyrdom For my part I think it fit to rest in those words of another Martyr St. Cyprian Si quis cum Episcopo non sit in Ecclesia non esse He that is not with the Bishop is not in the Church that is he that goes away from him and willingly separates departs from Gods Church and whether he can then be with God is a very material consideration and fit to be thought on by all that think heaven a more eligible good then the interests of a faction and the importune desire of rule can countervail However I have in the following papers spoken a few things which I hope may be fit to perswade them that are not infinitely prejudic'd and although two or three good arguments are as good as two or three hundred yet my purpose here was to prove the dignity and necessity of the Office and Order Episcopal onely that it might be as an Oeconomy to convey notice and remembrances of the great duty incumbent upon all them that undertake this great charge The Dignity and the Duty take one another by the hand and are born together onely every Sheep of the Flock must take care to make the Bishops duty as easy as it can by humility and love by Prayer and by Obedience It is at the best very difficult but they who oppose themselves to Government make it harder and uncomfortable But take heed if thy Bishop hath cause to complain to God of thee for thy perversness and uncharitable walking thou wilt be the looser And for Vs VVe can onely say in the words of the Prophet VVe will weep day and night for the slain of the daughter of my people But Our comfort is in God for we can do nothing without him but in him we can do all things And therefore VVe will pray Domine dabis pacem nobis omnia enim opera nostra operatus es in nobis God hath wrought all Our works within Vs and therefore he will give Vs Peace and give Vs his Spirit Finally Brethren pray for Us that the word of the Lord may have free course and be glorifyed even as it is with you and that we may be