the Law Levitical was given to Moses and all the Rites and ceremonies of the same prescribed and limited which plainly shews that Instrumental Musick in the celebrating of Gods publick worship is not derived at any hand from the Law of Moses or to be reckoned as a part of the Rites and Ceremonies of the Levitical Sacrifices And lest this intermixture of Songs and Musick in the officiating of the Moral worship of God might either be conceived to have been introduced by the Jews in the declining times of their zeal and piety or else ordained by David without good Authority and never practised in the purer times of the Jewish Church we will look into the Acts of Solomon Hezekiah Ezra Of Solomon and Ezra more anon Of Hezekiah this at present of whom it is recorded in the Book of Chronicles that in the restauration of Gods worship being much corrupted When the Burnt-offering began the Song of the Lord began also with Trumpets and with the Instruments ordained by David king of Israel And all the Congregation worshipped and the Singers sang and the Trumpeters sounded 2 Chron. 29.27 28. and all this continued till the Burnt-offering was finished Where note that this was some appointed and determinate song which had been formerly set out for the like occasions that which is here entituled the Song of the Lord or canticum Traditum as the word is rendred by Tremelius as also that the intermixture of Musical Instruments in Gods holy Service is referred to David And so 't is also in the Book of Nehemiah Neh. 12.46 where both the Singers and the songs are referred to him For in the days of David and Asaph of old there were chief of the Singers and songs of praise and thanksgiving unto God saith the holy Scripture Of Solomon and Ezra next the greatest and most memorable action of whose times was the building of the first and second Temples immensae opulentiae Templum Tacit. hist l. 5. as the last is called by the Historian For that of Solomon as soon as it was fitted and prepared for the Service of God that godly and religious Prince to whom the Lord had given a large and understanding heart as the Scripture tells us did not think fit to put it unto publick Use till he had dedicated the same to the Lord his God by Prayer and Sacrifice The pomp and order of the Dedication we may see at large 1 King viii To which add this considerable passage from the Book of Chronicles where it is said 2 Chron. 5.12 13. with reverence unto Davids Institution that the Levites which were the Singers all of them of Asaph of Heman of Jeduthun with their Sons and their Brethren being arayed in white linen having Cymbals and Psalteries and Harps stood at the East end of the Altar and with them an hundred and twenty Priests sounding with Trumpets And that it came to pass as the Trumpeters and Singers were as one to make one sound to be heard in praising and thanking the Lord that they lift vp their voice with the Trumpets and Cymbals and Instruments of Musick and praised the Lord saying For he is good for his mercy endureth for ever In which we may observe two things first that in Celebrating Gods publick worship and in that part thereof which was meerly moral the Levites were arayed in a white linnen Rayment such as the Surplice now in Use in the Church of England And secondly that they were prescribed what song or Psalm they were to sing being the 136. of Davids Psalms beginning with Confitemini Domino quoniam bonus quoniam in aeternum misericordia ejus And this we may the rather think to be a certain and prescribed Hymn not taken up at the discretion of the Priests and Levites because we find the same expresly in laying the foundation of the second Temple For we are told in the book of Ezra Ezr. 3.10 11. that when the Builders laid the foundation of the Temple of the Lord they set the Priests in their Apparel with Trumpets and the Levites the Sons of Asaph with Cymbals to praise the Lord after the Ordinance of David the King of Israel where not that still this Institution is referred to David And they sung together by course Quire-wise in praising and giving thanks unto the Lord because he is good for his mercy endureth for ever toward Israel Lyra observes upon the place that the Psalm here sung ab ipso Davide factum ad hoc ordinatum was made by David for this very purpose Lyr. in Ezr. cap. 3. v. 1. 1 Chron. 28. who had not only left command to Solomon about the building of the Temple but gave him patterns of the work and much of the materials for the same Add finally that at the Dedication of each Temple there was a great and sumptuous Feast provided for the People of God whereof see 1 King viii 65. and Ezra vi 16. Which as it was the ground of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Feast of Dedication established after by the Maccabees so gave it no small hint unto the Christians to institute the like Feasts on the like occasions whereof more hereafter In the mean time to look a little back on Solomon if question should be made to what particular end he did erect that magnificent Structure I answer that it was most specially for an House of Prayer The legal Sacrifices were all of them performed in the outward Courts and there were all the utensils and vessels which did pertain unto the same The Priest that offered Sacrifice came not thither he had no place nor portion in it 'T is true there was an Altar in it but 't was the Altar of Incense not the Altar for Sacrifices That stood indeed within the Temple as at the first by Gods own Ordinance and appointment within the Tabernacle where it was placed before the Veil Exod. 30.6 7 8. And it was placed there to this end and purpose that Aaron might burn Incense on it every morning when he dressed the lamps and when he lighted them at even By this was figured the offering up of the Prayers of the Saints to the Lord their God We find it so expresly in the Revelation Apocal. 8.3 4. And another Angel saith the Text came and stood at the Altar having a golden Censer and there was given unto him much Incense that he should offer is with the Prayers of all Saints upon the golden Altar that was before the Throne and the smoak of the Incense which came with the Prayers of the Saints ascended up before God out of the Angels hand And hereto David doth allude in the book of Psalms Let my prayer saith he be set forth before thee as Incense and the lifting up of my hand as the Evening Sacrifice Psal 141.2 1 King 8. But that which makes the matter most clear and evident is the whole scope of Solomons
of the Holy Ghost his first Epistle being inscribed ad Parthos as some Antients say But that he came at last to Asia and there preached the Gospel is a thing past question Eusebius out of Origen doth expresly say it August qu. Evang l. 2. chap. 39. Eccl. Histor l. 3. cap. 1. And though that piece of Origen be lost out of which Eusebius took the same yet we may take it on his word without more authority Nor did he only preach the Gospel in those parts of Asia strictly and properly so called but he also planted many Churches and founded in them many Bishopricks All the seven Churches except that of Ephesus to which he writ his Revelation were partly if not totally his foundation and in all them he constituted Bishops as we shall manifest and declare anon And as for Ephesus although he came too late to plant it yet he came time enough to water it to settle and confirm the same being much weakned and endangered by the sorceries and devices of Apollonius Tyanaeus who for some time did therein dwell as also by the Heresies of Ebion and Cerinthus who at that time lived and therefore rightly doth Ignatius who then lived also joyn him with Paul and Timothy as a Co-founder of that Church Ignat. Epist ad Ephes p. 22◠Edit Vedelian But being in the middle of his course he was sent prisoner unto Rome Anno 92. thence confined to Patmos where he continued till the death of the Emperour Domitian which was in Anno 99. during which time he writ the Revelation And of those Churches I conceive it was that Tertullian speaketh where pleading in defence of the Catholick Faith delivered by the Apostles to the Churches by them severally planted and by the Bishops of those Churches taught and in their successions he thus brings them in Habemus Johannis alumnas Ecclesias c. We have saith he Tertul. lib. 4. contra Marci cap. 5. the Churches founded by Saint John For howsoever Marcion doth reject his Revelation Ordo tamen Episcoporum yet the succession of their Bishops reckoned up unto their original will stand for John to be their founder And probable at their request it was that he writ his Gospel Hier. descrip Fcc. in Johan prooem in Evang 8. Matth. For that he writ it at the intreaty of the Asian Bishops Rogatus ab Asiae Episcopis is positively affirmed by Hierom though like enough it is that other Bishops besides those of his own foundation might contribute their requests and importunities to so good a purpose being all equally afflicted with the pest of Heresies The quality and condition of these Asian Churches Saint John doth punctually describe in his Revelation written in Anno 97. when as he had been four or five years confined to Patmos It seemeth those Churches most of them at the least on the calamity which befel the Apostle in his deportation being deprived of the benefit of so Divine and excellent a Spirit and pressed by the importunity of these active Hereticks willing to make the best advantage of the present time began to stagger in the faith wax cold in their affection to the Gospel and to give way to such false Teachers as were crept in amongst them to rectify what was amiss amongst them and to inform them of their errours did he direct unto them his Apocalypse Apoc. 1.4 To the seven Churches in Asia so it doth begin But when he comes unto particulars to give them every one their particular charge from him who walked in the midst of the Golden Candlesticks then he addresseth his discourse to the Angels only Apoc. 2.1 Cap. 8.12 the Angels of those several Churches Unto the Angel of the Church of Ephesus and to the Angel of the Church of Smyrna and to the Angel of the Church of Pergamus sic de caeteris Now ask the Fathers what those Angels were and they will tell you that they were the Bishops of those several Churches Saint Austin writing on these words Vnto the Angel of the Church of Ephesus c. makes this observation August Ep. 162. in fine Divina voce sub Angeli nomine laudatur praepositus Ecclesiae that the Bishop or Governour of the Church remember what was said before of the word Praepositus is praised by the voice of Christ Vid. chap. 3. n. 5. under the name of an Angel But first he gives a reason of his resolution shewing that this Expostulation could not be applyed to those Ministring spirits in the Heavens because they still retained their first Love to God and therefore must be understood de praepositis Ecclesiae of the Rulers or Governours of the Church who had given way to false Apostles The like occurreth in his Comment on the Revelation wherein he maketh the Angels of these Churches to be Episcopi aut praepositi Ecclesiarum the Bishops or Rulers of the same The Commentaries under the name of Ambrose pointing unto this place of the Apocalypse Amb. in 1 Cor. cap. 11. give us this short note Angelos Episcopos dicit that by Angels there he meaneth Bishops And these ascribed to Hierom writing on those words Because of the Angels Hier. ib. 1 Cor. 11. observes the same Angelos ecclesiis presidentes dicit that there by Angels Saint Paul intends the Presidents or Rulers of the Churches Finally Oecumenius saith the same Oecumen ca. 1. in Apoca. who speaking of the seven Churches in Asia to whom Saint John addresseth his Discourses observe that John ascribes to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an equal or proportionable number of governing Angels And on those words Id. cap. 2. in Apocal. the seven stars are the Angels of the seven Churches makes this gloss or Comment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he calleth these Angels governours of Churches by the name of stars because they borrow all their light from the Sun of Righteousness For Protestant Writers which affirm the same I begin with those which speak most generally and indefinitely Citat apud Marlorat in cap. ◠Apoca. v. 20. Bullin con 6. in Apocal. Id. in con 9. where first we have Sebastian Meyer Ecclesiarum Praefecti stellae Angeli in sacris literis dicuntur the Governours of Churches are called saith he in holy Scripture by the name of Stars and Angels Bullenger to the same effect Angeli sunt legati Dei Pastores Ecclesiarum the Angels are the Messengers of God the Pastors of the Churches in which lest possibly we might mistake his meaning in the word Pastor he tells us not long after that he means the Bishop for speaking of the Angel or the Pastor of the Church of Smyrna he tells us that he was that Polycarpus as it was indeed Ordinatus ab Apostolis ab ipso inquam Johanne Episcopus who was ordained Bishop of that Church by the Apostles nay by John himself Paraeus is as general as the other two but
far more express Episcopos vocat stellas c. Paraeus in Apocal cap. 1. v. 20. The Bishops are called Stars saith he because they ought to out-shine others aswell in purity of Doctrine as sincerity of Conversation in the Church of God eosdem Angelos vocat quia sunt Legati Dei ad Ecclesiam and they are also called Angels because they are the Legats or Embassadours of God to his holy Church And lest we should mistake our selves and him in the word Episcopus he laboureth to find out the Bishop of each several Church as we shall see hereafter in that inquisition for those who speak to the particular Beza Annot. Apoc. c. 2.1 we begin with Beza who on those words unto the Angel of the Church of Ephesus gives this Annotation Angelo i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quem nimirum oportuit imprimis de his rebus admoneri c. To the Angel that is saith he to the chief President whom it behoved to have the notice of the charge there given and by him to the rest of his Colleagues and the whole Congregation but fearing lest this Exposition might give some advantage for the upholding of the Hierarchie which he so laboured to pull down he adds de proprio that notwithstanding this acknowledgment Episcopal authority being a thing of mans invention hinc statui nec potest nec debet nor may nor ought to have any ground from hence Finally Marlorat himself on those very words Marlorat Eccl. Expâ—sit in Apocal c. 2. v. 1. shews that however there were many things in the Church of Ephesus which required Reformation both in the Clergy and the people Non tamen populum aggreditur sed Clerum yet the Apostle doth not apply himself unto the people but the Clergy Nor doth he fashion his discourse to the Clergy generally Sed ad Principem Cleri Episcopum utique but to the chief or principal of the Clergy which was the Bishop Nay Marlorat goes further yet and he as he layeth down his interpretation so he doth also give a reason of it and such a one as may well satisfie any man of reason Idem Ibid. His reason is Nam Pastor non modo pro propriis c. Because the Pastor is not only to render an account to the supream Judg for his own sins alone but for the sins of all his flock if any of them by his sloth or negligence do chance to perish And certainly this reason is of special use and efficacy to the point in hand For if the Lord do look for an account at the Pastors hand for every sheep that shall be lost by his sloth or negligence it must needs follow thereupon that those of whom so strict a reckoning is expected must not have power only to persuade and counsel but also to correct and censure and by their own proper and innate authority to rectifie such things as are amiss in their several charges The Son of God is neither so unjust as that the Pastor should be charged with those enormities which he hath no authority to amend or rectifie nor so forgetful as to threaten and rebuke the Pastor not only for the peoples faults but the Errata of the Presbyters in case he were not trusted with a greater power than any of the rest for that end and purpose Which being so and that our Saviour by Saint John doth send out his summons neither unto the Church in general nor to the Presbyters in common but to the Angel of each Church in the singular number it is most plain and evident as I conceive that in the time of writing the Apocalypse as long time before it the Church of Christ had certain Pastors of more eminent note when they as we intituled Bishops which governed as well the Presbyters as the rest of the Flock and those the Son of God acknowledgeth for stars and Angels And howsoever the inferiour Pastors both are and may be called Angels in a general sense as Messengers and Ministers of God Almighty yet if it be the Angel in the singular number the Angel in the way of eminence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is peculiar only to the Bishop Now that each Church of those remembred in that Book had his proper Angel and that they were not governed by a Corporation or Colledg of Presbyters to whom those several Epistles might be sent by the name of Angels the word Angel being to be taken collectively and not individually as some men suppose is in the next place to be shewed And first for proof Smectymn p. 52. there is a pregnant evidence in a Discourse or Treatise touching the Martyrdom of Timothy the Author of the which relates that after Saint John the Apostle was revoked from his exile by the sentence of Nerva Apud Phot. in Biblioth n. 254. he betook himself to the Metropolis of Ephesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and being assisted with the presence of the seven Bishops he took upon himself the government of the Metropolis of the Ephesians and there continued preaching the Doctrine of salvation till the time of Trajan Which as it is an evident and convincing proof that the seven Churches had their several Bishops to each Church one Bishop so is it no such difficult matter to find out most of them by name and what Church each of them did govern And first for Ephesus Paraeum in Apocal cap. 2. some have conceived that Timothy was still alive and Bishop at that time when the Apocalypse was written which hotly is defended by Alcasar against Ribera Lyra and Pererius who opine the contrary But surely Timothy it could not be as doth appear in part by that which was alledged out of the Treatise of his Martyrdom which if it were not written by Polycrates is yet very antient and authentick wherein he is conceived to be dead before but principally by the quality and condition of that blessed Evangelist so plentifully endued with the Holy Ghost so eminent in piety and all heavenly graces that no man can conceive him lyable to the accusation with which the Angel of that Church is charged And therefore it must either be that John when on the death of Timothy as I conceive Saint John ordained Bishop of this Church as is reported in the Constitutions Constitut Apost l. 7. c. 48. ascribed to Clemens or else Onesimus another of the Successors of Timothy in the See of Ephesus who is intituled Bishop of it in the Epistle of Ignatius written to that Church within twelve years after the writing of the Revelation In which Epistle Ignatius blessing God for so good a Bishop Igna. in Epist ad Ephes admonisheth the people of their duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in submitting themselves unto his judgment or concurring with it as their whole Presbytery did which harmony of the Bishop and his Presbyters he doth compare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the concord of the
Strings and Harp In which he speaks if you observe as of a Bishop that had been long confirmed and setled in his place of Government and knew the temper of his people one that was vested with a constant and fixt preheminence above his Presbyters not with a temporary Presidency and no more than so But whatsoever doubt or scruple may be made about Onesimus his being Bishop or Angel at this time of the Church of Ephesus certain I am there can be none pretended against Polycarpus as if he were not then the Angel of the Church of Smyrna he being made Bishop of that See 13 years before Pullenger in Apocal Conc. 9. as Bullinger computes the time and holding it a long while after no less than 74 years as the Annals reckon it without vicissitude or alteration Now that this Polycarpus was Bishop of this Church of Smyrna appears by such a cloud of Witnesses as he that questioneth it may with equal reason Ignat. Vpist ad Polycarp make doubt of yesterday And first we have Ignatius Bishop of Antioch one of his Co-temporaries who taking him in transitu as he was led from Syria towards Rome to suffer Martyrdom did after write to him an Epistle in which he stileth him in the superscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop of the Church of Smyrna Irenaeus apud Euse l. 4. c. 10. con haeres l. 3. c. 3. Irenaeus one of his Disciples and who had often heard the good man discourse of his conversation with Saint John reporteth that he was not only taught by the Apostles and had conversed with many of those who had seen Christ in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also was by them appointed Bishop of the Church in Smyrna Next comes in the whole Church of Smyrna Apud Euseb Eccl. hist l. 4. c. 15. in their Encyclical Epistle of his death and Martyrdom where he is called an Apostolical and Prophetical Doctor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Bishop of the Catholick Church of Smyrna After them speaks Polycrates Ap. Euseb hist Eccl. l. 5. c. 24. Bishop of Ephesus one of the Successours of Onesimus and so by consequence his Neighbour who being 38 years of age at the time of the death of Polycarpus attesteth to him saying amongst other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he had been both Bishop and Martyr in Smyrna Tertal lib. de praescript Tertullian who lived about the same time with Polycrates though in another Clime or Region is more particular in the point not only making him Bishop of Smyrna as the others do but à Johanne collocatum refert making him to be placed or established there by Saint John the Apostle Euseb hist Eccl. l. 3. c. 30. From these hands and no doubt from many others it came at last to Eusebius Bish of Caesarea by whom it is affirmed that he was made Bishop of the Church of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by those which had beheld the Lord and were his Ministers Saint Hierom finally doth inform us De Scryptor Eccl. in Polycar that he was a Disciple of Saint Johns ab eo Smyrnae Episcopus ordinatus and by him ordained Bishop of Smyrna By which it is most clear and evident that he was the Angel or Bishop of this Church and thereto constituted by Saint John other of the Apostles and Disciples of our Lord and Saviour concurring in the Ordination No titular or nominal Bishop only but such a one as had a body of Presbyters assistant and subservient to him as doth most evidently appear out of Ignatius his Epistle unto those of Smyrna Ignat. Epist ad Smyrnen wherein he telleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that they ought not to do any thing no not so much as to administer the Sacrament without the consent and approbation of their Bishop The Angel of the Church of Pergamus is next in order but who this was is not so easie to determine That there had been a Bishop of this Church before is proved by Paraeus out of Aretas Caesariensis Paraeus Com. in Apocal. c. 2. who makes Antipas whom we find mentioned Apocal 2.13 to be the Pastor of this Church under the Empire of Domitian who being cruelly put to death by the Pergamenians successor ejus haud dubiè fuit iste ad quem scribit his successour as there Paraeus doth observe must out of question be the man to whom as to the Angel of that Church these things are written And he informs us this withal that similis supplicii metu for fear of the like punishment which Antipas suffered though he continued constant in the faith of Christ he might grow more remiss and negligent in looking to his Pastoral Office So then the Angel of this Church was Pergamensis Episcopus the Bishop of Pergamus as he plainly calls him Id. in v. 14. and possibly may be that Gaius whom Clemens makes to be ordained Bishop of this Church by the hands of some of the Apostles Or if not he yet questionless some one particular person as Paraeus saith this we may rely upon though his name we know not Next is the Angel of the Church of Thyatira Antistes Thyatirensis that is Id. in v. 18. the Bishop of Thyatira saith Paraeus That Thyatira had a Bishop as other the seven Churches had was affirmed before And probably the Bishop of it at this time might be that Carpus who by the name of Carpus Bishop of Thyatira did suffer Martyrdom during the persecution raised by Antoninus whereof consult the Martyrologies Apr. 13. Euseb l. 4. c. 14. compared with Eusebius lib. 4. However we may take what Paraeus gives us that the Angel of this Church was the Bishop of it one singular and individual Person to whom our Saviour doth direct his charge though there be somewhat in the Text which is alledged to the contrary For whereas in the two former Epistles and the beginning of the present the stile is singular I know thy works Apoc. 2.2 4 9 13 14 19 20. and I have somewhat against thee here on a suddain as it were the stile is altered and it is Vobis autem dico but I say to you and unto the rest in Thyatira Apoc. 2.24 Smectym p. 53. Hence some infer that by the word Angel in that place is meant not any one singular person but the whole company of Presbyters and by the rest the residue of that People there the people governed and the governours in the plural number But this as I conceive will avail but little these alterations or enallages of number being no rare matters in the Scripture as doth appear by that so memorable place in the first of Timothy Salvabitur autem si permanserint 1 Tim. 2.15 where the Apostle doth begin in she and end in they Besides it is observed that the antienter and better Copies read it without the copulative
belong also to Bishops 14. And of Lay-people if they walk unworthy of their Christian calling ibid. 15. Conjectural proofs that the description of a Bishop in the first to Timothy is of a Bishop strictly and properly called Page 233 CHAP. VI. Of the estate of holy Church particularly of the Asian Churces toward the later days of Saint John the Apostle 1. The time of Saint Johns coming into Asia Page 235 2. All the seven Churches except Ephesus of his Plantation ibid. 3. That the Angels of those Churches were the Bishops of them in the opinion of the Fathers Page 236 4. And of some Protestant Divines of name and eminency ibid. 5. Conclusive Reasons for the same Page 237 6. Who is most like to the Angel of the Church of Ephesus ibid. 7. That Polycarpus was the Angel of the Church of Smyrna Page 238 8. Touching the Angel of the Church of Pergamus and of Thiatyra ibid. 9. As also of the Churches of Sardis Philadelphia and Laodicea Page 239 10. What Successors these several Angels had in their several Churches Page 240 11. Of other Churches founded in Episcopacy by Saint John the Apostle ibid. 12. Saint John deceasing left the Government of the Church to Bishops as to the Successours of the Apostles Page 241 13. The ordinary Pastors of the Church Page 242 14. And the Vicars of Christ Page 243 15. A brief Chronologic of the estate of holy Church in this first Century Page 244 PART II. CHAP. I. What doth occur concerning Bishops and the Government of the Church by them during the first half of the second Century 1. OF the condition of the Church of Corinth when Clemens wrote unto them his Epistle Page 249 2. What that Epistle doth contain in reference to this point in hand Page 250 3. That by Episcopi he meaneth Bishops truly and properly so called proved by the scope of the Epistle Page 251 4. And by a text of Scripture therein cited ibid. 5. Of the Episcopal Succession in the Church of Corinth Page 252 6. The Canons of the Apostles ascribed to Clemens what they say of Bishops Page 253 7. A Bishop not to be ordained under three or two at least of the same Order ibid. 8. Bishops not barred by these Canons from any Secular affairs as concern their Families Page 254 9. How far by them restrained from the employments of the Common-wealth ibid. 10. The jurisdiction over Presbyters given to the Bishops by those Canons Page 255 11. Rome divided into Parishes or tituli by Pope Euaristus Page 256 12. The reasons why Presbyteries or Colleges of Presbyters were planted first in Cities ibid. 13. Touching the superiority over all the flock given to the Bishop by Ignatius Page 257 14. As also of the Jurisdiction by him allowed them Page 258 15. The same exemplified in the works of Justin Martyr Page 259 CHAP. II. The setling of Episcopacy together with the Gospel in the Isle of Britain by Pope Eleutherius 1. What Bishops Egesippus met with in his Peregrination and what he testifieth of them Page 260 2. Of Dionysius Bishop of Corinth and of the Bishops by him mentioned ibid. 3. How Bishops came to be ordained where none were left by the Apostles Page 261 4. The setling of the Gospel in the Isle of Britain by Pope Eleutherius Page 262 5. Of the Condition of the Church of Britain from the first preaching of the Gospel there till the time of Lucius Page 263 6. That Lucius was a King in those parts of Britain which we now call England Page 264 7. Of the Episcopal Sees here founded by King Lucius at that time Page 265 8. Touching the Flamines and Arch-flamines which those Stories speak of ibid. 9. What is most like to be the reason of the number of the Arch-bishopricks and Bishopricks here of old established Page 266 10. Of the Successors which the Bishops of this Ordination are found to have on true Record Page 267 11. Which of the British Metropolitans was antiently the Primate of that Nation Page 268 CHAP. III. The Testimony given to Episcopal Authority in the last part of this second Century 1. The difference betwixt Pope Victor and the Asian Bishops about the Feast of Easter Page 269 2. The interpleading of Polycrates and Irenaeus two renowned Prelates in the aforesaid cause Page 270 3. Several Councils called about it by the Bishops of the Church then being with observations on the same ibid. 4. Of the Episcopal Succession in the four prime Sees for this second Century Page 271 5. An Answer to some Objections made against the same Page 272 6. The great authority and esteem of the said four Sees in those early days ibid. 7. The use made of this Episcopal Succession by Saint Irenaeus Page 273 8. As also in Tertullian and some other Antients Page 274 9. Of the authority enjoyed by Bishops in Tertullians time in the administration of the Sacraments Page 275 10. As also in enjoyning Fasts and the disposing of the Churches treasury ibid. 11. And in the dispensation of the Keys Page 276 12. Tertullian misalledged in maintenance of the Lay-Presbytery Page 277 13. The great extent of Christianity and Episcopacy in Tertullians time concludes this Century Page 278 CHAP. IV. Of the Authority in the Government of the Church of Carthage enjoyed and exercised by Saint Cyprian and other Bishops of the same 1. Of the foundation and preheminence of the Church of Carthage Page 279 2. Of Agrippinus and Donatus two of Saint Cyprian's Predecessors ibid. 3. The troublesome condition of that Church at Cyprian's first being Bishop there Page 280 4. Necessitated him to permit some things to the discretion of his Presbyters and consent of the People Page 281 5. Of the Authority ascribed by Cyprian to the People in the Election of their Bishop Page 282 6. What power the People had de facto in the said Elections ibid. 7. How far the testimony rf the People was required in the Ordination of their Presbyters Page 283 8. The power of Excommunication reserved by Saint Cyprian to the Bishop only Page 284 9. No Reconciliation of a Penitent allowed by Cyprian without the Bishops leave and licence Page 285 10. The Bishop's power as well in the encouragement as in the punishment and censure of his Clergy Page 286 11. The memorable case of Geminius Faustinus one of the Presbyters of Carthage Page 287 12. The Bishop's power in regulating and declaring Martyrs Page 288 13. The Divine Right and eminent Authority of Bishops fully asserted by Saint Cyprian Page 289 CHAP. V. Of the condition and affairs of the two Patriarchal Churches of Alexandria and Antiochia 1. Of the foundation and first Professors of the Divinity-School in Alexandria Page 290 2. What is affirmed by Clemens one of those Professors concerning Bishops Page 291 3. Origen the Divinity Reader there permitted to expound the Scriptures in the presence of the Bishop of Caesarea ibid. 4. Contrary to