Works of Hooker, Book 7 (1 of 4)

Works of Hooker · Book 7 (1 of 4)

p. 373OF THE LAWS OF Ecclesiastical Polity.

BOOK VII. Their Sixth Assertion, That there ought not to be in the Church, Bishops indued with such Authority and Honour as ours are.

The Matter contained in this Seventh Book.

1. THe state of Bishops although sometime oppugned and that by such as therein would most seems to please God, yet by his providence upheld hitherto, whose glory it is to maintain that whereof himself is the Author.

2. What a Bishop is, what his name doth import, and what doth belong unto his office as he is a Bishop.

3. In Bishops two things traduced; of which two, the one their Authority, and in is the first thing condemned, their superiority over other Ministers: what kinde of superiority in Ministers it … which the one part holdeth, and the other denieth lawful.

4. From whence it hath grown that the Church is governed by Bishops.

5. The time and cause of instituting every where Bishops with restraint.

6. What manner of power Bishops from the first beginning have had.

7. After what sort Bishops, together with Presbyters have used to govern the Churches which were under them.

8. How far the power of Bishops hath reached from the beginning in respect of territory, or local compass.

9. In what respects Episcopal Regiment hath been gainsaid of old by Aerius.

10. In what respect Episcopal Regiment is gainsaid by the Authors of pretended Reformation at this day.

p. 37411. Their arguments in disgrace of Regiment by Bishops, as being a meer invention of man, and not found in Scripture, answered.

12. Their arguments to prove there was no necessity of instituting Bishops in the Church.

13. The fore-alleadged Arguments, answered.

14. An answer unto those things which are objected concerning the difference between that Power which Bishops now have, and that which ancient Bishops had, more then other Presbyters.

15. Concerning the civil Power and Authority which our Bishops have.

16. The Arguments answered, whereby they would prove that the Law of God, and the judgement of the best in all ages condemneth the ruling superiority of our Minister over another.

17. The second malicious thing wherein the state of Bishops suffereth oblaquy, is their Honour.

18. What good doth publickly grow from the Prelacy.

19. What kinds of Honor be due unto Bishops.

20. Honor in Title, Place, Ornament, Attendance, and Priviledge.

21. Honor by endowment with Lands and Livings.

22. That of Ecclessiastical Goods, and consequently of the Lands and Livings which Bishops enjoy, the propriety belongs unto God alone.

23. That Ecclesiastical persons are receivers of Gods Rents, and that the honour of Prelates, is to be thereof his chief Receivers, not without liberty from him granted of converting the same unto their own use, even in large manner.

24. That for their unworthiness to deprive both them and their Successors of such Goods, and to convey the same unto men of secular callings, now extream Sacrilegious Injustice.

The state of Bishops although somtime oppugned, and that by such as therein would most seen to please God, ye… by his providence upheld hitherto, whose glory it is to maintain that whereof himself is the Author.I. I Have heard that a famous Kingdom in the world being sollicited to reform such disorders as all men saw the Church exceedingly burthened with, when of each degree great multitudes thereunto inclined, and the number of them did every day so encrease that this intended work was likely to take no other effect then all good men did wish and labour for: A Principal actor herein (for zeal and boldness of Spirit) thought it good to shew them betimes what it was which must be effected, or else that there could be no work of perfect Reformation accomplished. To this purpose, in a solemn Sermon, and in a great Assembly he described unto them the present quality of their publick Estate, by the parable of a tree, huge and goodly to look upon, but without that fruit which it should and might bring forth; affirming that the only way of redress was a full and perfect establishment of Christs Discipline (for so their manner is to entitle a thing hammered out upon the forge of their own invention) and that to make way of entrance for it, there must be three great limbs cut off from the body of that stately tree of the Kingdom: Those three limbs were three sorts of men; Nobles, whose high Estate would make them otherwise disdain to put their necks under that yoke: Lawyers, whose Courts being not pulled down, the new Church Consistories were not like to flourish: Finally, Prelates, whose ancient Dignity, and the simplicity of their intended Church-Discipline, could not possibly stand together. The proposition of which device being plausible to active spirits, restless through desire of innovation, whom commonly nothing doth more offend then a change which goeth fearfully on by slow and suspicious paces; the heavier and more experienced sort began presently thereat to pull back their feet again, and exceedingly to fear the stratagem of Reformation for ever after. Whereupon ensued those extream conflicts of the one part with the other, which continuing and encreasing to this very day, have now made the state of that flourishing Kingdom even such, as whereunto we may most fitly apply those words of the Prophet Ieremiah, Thy breach is great like the Sea, who can heal thee? Whether this were done in truth, according to the constant affirmation of some avouching the same, I take not upon me to examine; p. 375That which I note therein is, How with us that policie hath been corrected. For to the Authors of pretended Reformation with us, it hath not seemed expedient to offer the edge of the axe unto all three boughs at once, but rather to single them, and strike at the weakest first, making show that the lop of that one shall draw the more abundance of sap to the other two, that they may thereby the better prosper. All prosperity, felicity and peace we wish multiplied on each Estate, as far as their own hearts desire is: But let men know that there is a God, whose eye beholdeth them in all their ways; a God, the usual and ordinary course of whose justice, is to return upon the head of malice the same devices which it contriveth against others The foul practices which have been used for the overthrow of Bishops, may perhaps wax bold in process of time to give the like assault even there, from whence at this present they are most seconded. Nor let it over-dismay them who suffer such things at the hands of this most unkind world, to see that heavenly estate and dignity thus conculcated, in regard whereof so many their Predecessors were no less esteemed then if they had not been men but Angels amongst men. With former Bishops it was as with Iob in the days of that prosperity, which at large he describeth, saying, Unto me men gave ea…, they waited and held their tongue at my counsel, after my words they replied not, I appointed out their way and did sit as chief, I dwelt as it had been a King in an Army. At this day, the case is otherwise with them; and yet no otherwise then with the self same Iob at what time the alteration of his estate wrested these contrary speeches from him, But now they that are younger then I mock at me, the children of fools, and off-spring of slaves, creatures more base then the earth they tread on; such as if they did show their heads, young and old would shout at them and chase them through the streets with a cry, their song I am, I am a theam for them to talk on. An injury less grievous if it were not offered by them whom Satan hath through his fraud and subtilty so far beguiled as to make them imagine herein they do unto God a part of most faithful service. Whereas the lord in truth, whom they serve herein, is, as St. Cyprian telleth them, like,Cyp. l. 1. ep. 3. not Christ (for he it is that doth appoint and protect bishops) but rather Christs adversary and enemy of his Church. A thousand five hundred years and upward the Church of Christ hath now continued under the sacred Regiment of Bishops. Neither for so long hath Christianity been ever planted in any Kingdom throughout the world but with this kind of government alone; which to have been ordained of God, I am, for mine own part, even as resolutely perswaded, as that any other kind of Government in the world whatsoever is of God. In this Realm of England, before Normans, yea before Saxons, there being Christians, the chief Pastors of their souls were Bishops. This order from about the first establishment of Christian Religion which was publiquely begun through the vertuous disposition of King Lucius not fully two hundred years after Christ, continued till the coming in of the Saxons; By whom Paganism being every where else replanted, only one part of the Island, whereinto the ancient, natural inhabitants the Britains were driven, retained constantly the faith of Christ, together with the same form of spiritual Regiment, which their Fathers had before received.Sulpit. Severe. lb. 2. Wherefore in the Histories of the Church we find very ancient mention made of our own Bishops.Beda Eccl. hist. l. 2. c. 2. At the Council of Ariminum about the year 359 Britain had three of her Bishops present. At the arrival of Augustine the Monk, whom Gregory sent hither to reclaim the Saxons from Gentility about six hundred years after Christ, the Britains he found observers still of the self same Government by Bishops over the rest of the Clergy; under this form Christianity took root again, where it had been exiled. Under the self same form it remained till the days of theaaAn. 1066. Norman Conqueror. By him and his successors thereuntobbAlfredus Eborac asis Archie… iseopus Galieimum cognome…to Northum spirantem adhue minesua & caelis in pe…ulum, mitem red…liA… & religi…sis in pro conservands repub. tuerd que ecclesiast. also. sacramento asiiuxit. Nub. i…. l. …. c. …. sworn, it hath from that time till now, by the space of above five hundred years more been upheld. O Nation utterly without knowledge, without sense! We are not through error of mind deceived, but some wicked thing hath undoubtedly bewitched us, if we forsake that Government, the use whereof universal experience hath for so many years approved, and betake our selves unto a Regiment, neither appointed of God himself, as they who favour it pretend, nor till yesterday ever heard of among men. By the Jews Festus was much complained of, as being a Governor marvellous corrupt, and almost intolerable: Such notwithstanding were they who came after him, that men which thought the publique condition most afflicted under Festur. began to wish they p. 376had him again, and to esteem him a Ruler commendable. Great things are hoped for at the hands of these new Presidents, whom Reformation would bring in: Notwithstanding the time may come, when Bishops, whose Regiment doth now seem a yoke so heavy to bear, will be longed for again even by them that are the readiest to have it taken from off their necks. But in the hands of Divine Providence we leave the ordering of all such events; and come now to the Question it self which is raised concerning Bishops. For the better understanding whereof we must before hand set down what is meant, when in this Question we name a Bishop.

What a Bishop is, what his name doth import, and what doth belong to his Office as he is a Bishop.II. For whatsoever we bring from Antiquity by way of defence in this cause of Bishops, it is cast off as impertinent matter, all is wiped away with an odd kind of shifting Answer, That the Bishops which now are, be not like unto them which were. We therefore beseech all indifferent Judges to weigh sincerely with themselves how the case doth stand. If it should be at this day a controversie whether Kingly Regiment were lawful or no, peradventure in defence thereof, the long continuance which it hath had sithence the first beginning might be alleadged, mention perhaps might be made what Kings there were of old even in Abrahams time, what Soveraign Princes both before and after. Suppose that herein some man purposely bending his wit against Sovereignty, should think to elude all such allegations by making ample discovery through a number of particularities, wherein the Kings that are, do differ from those that have been, and should therefore in the end conclude, That such ancient examples are no convenient proofs of that Royalty which is now in use. Surely for decision of truth in this case there were no remedy, but only to shew the nature of Sovereignty, to sever it from accidental properties, to make it clear that ancient and present Regality are one and the same in substance, how great odds soever otherwise may seem to be between them. In like manner, whereas a Question of late hath grown, whether Ecclesiastical Regiment by Bishops be lawful in the Church of Christ or no: In which Question, they that hold the Negative, being pressed with that generally received order, according whereunto the most renowned Lights of the Christian World, have governed the same in every age as Bishops; seeing their manner is to reply, that such Bishops as those ancient were, ours are not; There is no remedy but to shew, that to be a Bishop is now the self same thing which it hath been; that one definition agreeth fully and truly as well to those elder, as to these latter Bishops. Sundry dissimilitudes we grant there are, which notwithstanding are not such that they cause any equivocation in the name, whereby we should think a Bishop in those times to have had a clean other definition then doth rightly agree unto Bishops as they are now: Many things there are in the state of Bishops, which the times have changed; Many a Parsonage at this day is larger then some ancient Bishopricks were; many an antient Bishop poorer then at this day sundry under them in degree. The simple hereupon, lacking judgement and knowledge to discern between the nature of things which changeth not, and these outward variable accidents, are made beleeve that a Bishop heretofore and now are things in their very nature so distinct that they cannot be judged the same. Yet to men that have any part of skill, what more evident and plain in Bishops, then that augmentation or diminution in their precincts, allowances, priviledges, and such like, do make a difference indeed, but no essential difference between one Bishop and another? As for those things in regard whereof we use properly to term them Bishops; those things whereby they essentially differ from other Pastors, those things which the natural definition of a Bishop must contain, what one of them is there more or less appliable unto Bishops now than of old? The name Bishop hath been borrowed from theaaforeign Dionys. Haltar. de Numa Pompili, Antiq. lib. 2. Vult … Pompeius esse quem tora …re Campania & maricima ora habear foreign, ad quem delectus & negotii summa referatur. Cic. ad Attie, lib. 7. Epist. 11. Grecians, with whom it signifieth, One which hath principal charge to guide and Oversee others. The same word in Ecclesiastical writings being applied unto Church-governors, at the first untobbActs 20. Phil. 1. 1.Acts 20Phil 1:1 all and not unto the chiefest only, grew in short time peculiar and proper to signifie such Episcopal Authority alone, p. 377as the chiefest Governors exercised over the rest; for with all Names this is usual, that, in as much as they are not given till the things whereunto they are given, have bin sometime first observed; therefore generally,And God brought them unto Adam, that Adam might see or consider what name it was meet he should give unto them, Gen. 2. 19.Gen 2:19 Things are antienter then the Names whereby they are called.

Again, sith the first things that grow into general observation; and do thereby give men occasion to find Names for them, are those which being in many Subjects, are thereby the easier, the oftner, and the more universally noted; it followeth, that names imposed to signifie common qualities or operations are ancienter, then is the restraint of those names, to note an excellency of such qualities or operations in some one or few amongst others. For example, the name Disciple being invented to signifie generally a learner, it cannot choose but in that signification be more ancient then when it signifieth, as it were by a kind of appropriation, those Learners who being taught of Christ were in that respect termed Disciples by an excellency.So also the name Deacon, a Minister, appropriated to a certain order of Ministers. The like is to be seen in the name Apostle, the use whereof to signifie a messenger, must needs be more ancient then that use which restraineth it unto Messengers sent concerning Evangelical affairs; yea this use more ancient then that whereby the same word is yet restrained farther to signifie only those whom our Saviour himself immediately did send. After the same manner the Title or Name of a Bishop having been used of old to signifie both an Ecclesiastical Overseer in general, and more particularly also a Principal Ecclesiastical Overseer; it followeth, that this latter restrained signification is not so ancient as the former, being more common:The name likewise of a Minister was common to divers degrees, which now is peculiarly among our selves given only to Pastors, and not as anciently to Deacons also. Yet because the things themselves are always ancienter then their names; therefore that thing which the restrained use of the word doth import, is likewise ancienter then the restraint of the word is; and consequently that power of chief Ecclesiastical Overseers, which the term of a Bishop importeth, was before the restrained use of the name which doth import it. Wherefore a lame and an impotent kind of reasoning it is, when men go about to prove that in the Apostles times there was no such thing as the restrained name of a Bishop doth now signifie; because in their writings there is found no restraint of that name, but only a general use whereby it reacheth unto all spiritual Governors and Overseers.

But to let go the name, and to come to the very nature of that thing which is thereby signified in all kindes of Regiment whether Ecclesiastical or Civil: as there are sundry operations publique, so likewise great inequality there is in the same operations, some being of principal respect, and therefore not fit to be dealt in by every one to whom publique actions, and those of good importance, are notwithstanding well and …itly enough committed. From hence have grown those different degrees of Magistrates or publique persons, even Ecclesiastical as well as Civil. Amongst Ecclesiastical Persons therefore Bishops being chief ones, a Bishops function must be defined by that wherein his Chiefty consisteth. A Bishop is a Minister of God, unto whom with permanent continuance, there is given not only power of administring the Word and Sacraments, which power other Presbyrers have; but also a further power to ordain Ecclesiastical persons, and a power of Chiefty in Government over Presbyters as well as Lay men, a power to be by way of jurisdiction a Pastor even to Pastors themselves. So that this Office, as he is a Presbyter or Pastor, consisteth in those things which are common unto him with other Pastors, as in ministring the Word and Sacraments: But those things incident unto his Office, which do properly make him a Bishop, cannot be common unto him with other Pastors. Now even as Pastors, so likewise Bishops being principal Pastors, are either at large or else with restraint. At large, when the subject of their Regiment is indefinite, and not tyed to any certain place: Bishops with restraint, are they whose Regiment over the Church is contained within some definite, local compass, beyond which compass their jurisdiction reacheth not. Such therefore we always mean when we speak of that Regiment by Bishops which we hold a thing most lawful, divine and holy in the Church of Christ.

p. 378In Bishops two things traduced; of which two the one their Authority, & in it the first thing condemned, the; superiority over other Ministers: what kind of superiority in ministers is it which the one part holdeth and the other denieth lawful.III. In our present regiment by Bishops two things there are complained of, the one their great Authority, and the other their great Honor. Touching the Authority of our Bishops, the first thing which therein displeaseth their Adversaries, is the Superiority which Bishops have over other Ministers. They which cannot brook the Superiority which Bishops have, do notwithstanding themselves admit that some kind of difference and inequality there may be lawfully amongst Ministers: Inequality as touching gifts and graces they grant, because this is so plain that no mist in the world can be cast before mens eyes so thick, but that they needs must discern thorow it, that one Minister of the Gospel may be more learneder, holier, and wiser, better able to instruct, more apt to rule and guide them then another: Unless thus much were confest, those men should lose their fame and glory whom they themselves do entitle the Lights and grand Worthies of this present age. Again, a priority of Order they deny not, but that there may be; yea such a priority as maketh one man amongst many a principal Actor in those things whereunto sundry of them must necessarily concur, so that the same be admitted only during the time of such actions and no longer; that is to say just so much superiority, and neither more nor less may be liked of, then it hath pleased them in their own kind of regiment to set down. The inequality which they complain of, is, That one Minister of the Word and Sacraments should have a permanent superiority above another, or in any sort a superiority of power mandatory, judicial and coercive over other Ministers. By us, on the contrary side, inequality, even such inequality as unto Bishops being Ministers of the Word and Sacraments granteth a superiority permanent above Ministers, yea a permanent superiority of power mandatory, judicial and coercive over them, is maintained a thing allowable, lawful and good. For, superiority of power may be either above them or upon them, in regard of whom it is termed superiority. One Pastor hath superiority of power above another, when either some are authorised to do things worthier then are permitted unto all, some are preferred to be principal Agents, the rest Agents with dependency and subordination. The former of these two kinds of superiority is such as the High-Priest had above other Priests of the Law, in being appointed to enter once a year the holy place, which the rest of the Priests might not do. The latter superiority such as Presidents have in those actions which are done by others with them, they nevertheless being principal and chief therein. One Pastor hath superiority of power, not only above but upon another, when some are subject unto others commandment and judicial controlment, by vertue of publique jurisdiction. Superiority in this last kinde is utterly denied, to be allowable; in the rest it is only denied that the lasting continuance and settled permanency thereof is lawful. So that if we prove at all the lawfulness of superiority in this last kind, where the same is simply denied, and of permanent superiority in the rest where some kind of superiority is granted, but with restraint to the term and continuance of certain actions, with which the same must, as they say, expire and cease; If we can show these two things maintainable, we bear up sufficiently that which the adverse party endeavoureth to overthrow. Our desire therefore is, that this issue may be strictly observed, and those things accordingly judged of, which we are to alleadge. This we boldly therefore set down, as a most infallible truth, That the Church of Christ is at this day lawfully, and so hath been sit hence the first beginning, governed by Bishops, having permanent superiority, and ruling power over other Ministers of the Word and Sacraments.

For the plainer explication whereof, let us briefly declare first, The birth and original of the same power, whence and by what occasion it grew. Secondly, What manner of power antiquity doth witness Bishops to have had more then Presbyters which were no Bishops. Thirdly, After what sort Bishops together with Presbyters have used to govern the Churches under them, according to the like testimonial evidence of antiquity. Fourthly, How far the same Episcopal power hath usually extended, unto what number of persons it hath reached, what bounds and limits of place it hath had. This done, we may afterwards descend unto those by whom the same either hath been heretofore, or is at this present hour gainsaid.

p. 379IV. The first Bishops in the Church of Christ were his blessed Apostles,From whence it hath grown that the Church is governed by Bishops, Meminise Diaconi debent quoniam Apostolos id est Episcopos & praepo…os Dominus elegic. Cyp. l. 3 cp. 9. for the Office whereunto Matthias was chosen the sacred History doth term 'Eforeign an Episcopal Office. Which being spoken expresly of one, agreeth no less unto them all then unto him. For which cause St. Cyprian speaking generally of them all doth call them Bishops. They which were termed Apostles, as being sent of Christ to publish his Gospel throughout the world, and were named likewise Bishops, in that the care of Government was also committed unto them, did no less perform the offices of their Episcopal Authority by governing, then of their Apostolical by teaching. The word 'Eforeign expressing that part of their office which did consist in Regiment, proveth not (I grant) their chiefty in regiment over others, because as then that name was common unto the function of their inferiors, and not peculiar unto theirs. But the History of their actions sheweth plainly enough how the thing it self which that name appropriated importeth, that is to say, even such spiritual chiefty as we have already defined to be properly Episcopal, was in the holy Apostles of Christ. Bishops therefore they were at large. But was it lawful for any of them to be a Bishop with restraint? True it is their charge was indefinite, yet so, that in case they did all, whether severally or joyntly discharge the Office of proclaiming every where the Gospel, and of guiding the Church of Christ, none of them casting off his part in their burthen which was laid upon them;Rom. 2. 14, 15. 1 Cor. 9.16. Joh. 22.15,1….Rom 2:14Rom 2:151 Cor 9:16 there doth appear no impediment but that they having received their common charge indefinitely might in the execution thereof notwithstanding restrain themselves, or at leastwise be restrained by the after commandment of the Spirit, without contradiction or repugnancy unto that charge more indefinite and general before given them; especially if it seemed at any time requisite, and for the greater good of the Church, that they should in such sort tye themselves unto some special part of the flock of Jesus Christ, guiding the same in several as Bishops. For first, notwithstanding our Saviours commandment unto them all to go and preach unto all Nations. Yet some restraint we see there was made, when by agreement between Paul and Peter moved with those effects of their labours which the providence of God brought forth;Gal. 2. 8.Gal 2:8 the one betook himself unto the Gentiles, the other unto the Jews, for the exercise of that Office of every where preaching. A further restraint of their Apostolical labours as yet there was also made, when they divided themselves into several parts of the world,aaHim Eusebius doth name the Governor of the Churches in Asia, Lib 3. Hist. Eccles. cap. 16. Tertujian calleth the same Churches St. lohns Foster, daughters, Lib. 3. advers. Marcion.Sir 16 Iohn for his charge taking Asia, and so the residue other quarters to labour in. If nevertheless it seem very hard that we should admit a restraint so particular, as after that general charge received, to make any Apostle notwithstanding the Bishop of some one Church, what think we of the Bishop of Ierusalem, bbIacobus qui appe latur frarer Domini cognomento Justus pest pathonem Domini flatim ab Apostiolis, Hierosolymerum Episeopus ordinatus est. Hierom de script. Eccles. Eodem tempore Jacobum primumu fedem Episcopaslem Ecclesiae quae est Hierosolymis obtinuisse memoriae traditur. Euseb. Hist. Eclces. lib. 2. cap. 1. The same seemeth to be intimated Acts 15 13. and Acts 21. 18.Acts 15:13Acts 21:18Iames, whose consecration unto that Mother See of the world, because it was not meet that it should at any time be left void of some Apostle doth seem to have been the very cause of St. Pauls miraculous vocation to make up theccActs 12. 2.Acts 12:2 number of the Twelve again, for the gathering of nations abroad, even as theddActs 13.2.Acts 13:2 martyrdom of the other Iames the reason why Barnabas in his stead was called. Finally, Apostles whether they did settle in any one certain place… as Iames, or else did otherwise as the Apostle Paul; Episcopal Authority either at large or either restraint they had and exercised: Their Episcopal power they sometimes gave unto others to exercise as agents only in their stead, and as it were by commission from them. ThuseeTit. 1. 5.Titus 1:5 Titus, and thus Timothy at the first, thoughffThis appeareth by those subscriptions which are set after the Epistle to Titus, and the second to Timothy, and by Euseb. Eccles. hist. lib. 3. c. 4. afterwards indued with Apostolical power of their own. For in process of time the Apostles gave Episcopal Authority, and that to continue always with them which had it. We are able to number up them, ggIrem lib. 3. c. 3.saith Irenaus, who by the Apostles were made Bishops. In Rome he affirmeth that the Apostles themselves made Linus the first Bishop. Again of Polycarp he saith likewise, that the Apostles made him Bishop of the Church of Smyrna. hhIn Ep. ad Antioch.Of Antioch they made Evodius Bishop as Ignatius witnesseth, exhorting p. 380that Church to tread in his holy steps, and to follow his vertuous example. The Apostles therefore were the first which had such authority, and all others who have it after them in orderly sort are their lawful Successors, whether they succeed in any particular Church, where before them some Apostle hath been seated, as Simon succeeded Iames in Ierusalem; or else be otherwise endued with the same kind of Bishoply power, although it be not where any Apostle before hath been. For to succeed them, is after them to have that Episcopal kind of power which was first given to them. All Bishops are, saith Ierome, the Apostles successors,Hi…ron. ep. 81. Cypr. ep. ad plorent. In like sort Cyprian doth term Bishops, Prepositos qui Apostolis vicaria ordinatione succedunt. From hence it may happily seem to have grown, that they whom now we call Bishops**Theed. in 1 Tim 5.1 Tim 5 were usually termed at the first Apostles, and so did carry their very names in whose rooms of spiritual authority they succeeded, Such as deny Apostles to haveaaIpsius Apostolates nulla successio Pinitur enim legatio cum legoto nec a…l successores ipslus transit. Srgpl. doct. prin. con. any successors at all in the office of their Apostleship, may hold that opinion without contradiction to this of ours, if they well explain themselves in declaring what truly and properly Apostleship is: In some things every Presbyter, in some things lonely Bishops, in some things neither the one nor the other are the Apostles Successors. The Apostles were sent as special chosenbbAct. 1. 21, 22. 1 John 1. 3.Acts 1:21Acts 1:221 John 1:3 eye-witnesses of Jesus Christ, from whomccGal. 1. 1.Gal 1:1 immediately they received their whole Embassage, and their Commission to be the principalddApoc. 21. 14.Rev 21:14 first founders of an House of God consisting as well ofeeMar. 28. 19. Gentiles as of Jews: In this there are not after them any other like unto them, And yet the Apostles have now their Successors upon earth their true Successors, if not in the largeness, surely in the kind of that Episcopal function, whereby they had power to sit as spiritual ordinary Judges, both over Laity and over Clergy where Churches Christian were established.

The time and cause of instituting every where Bishops with restraint.V. The Apostles of our Lord did, according unto those directions which were given them from above, erect Churches in all such Cities as received the Word of Truth, the Gospel of God: All Churches by them erected, received from them the same Faith, the same Sacraments, the same form of publick regiment. The form of Regiment by them established at first was, That the Laity of people should be subject unto a Colledge of Ecclesiastical persons, which were in every such City appointed for that purpose. These in their writings they term sometime Presbyters, sometime Bishops. To take one Church out of a number for a patern what the rest were,Acts 20. 36,37Acts 20:36Acts 20:37 the Presbyters of Ephesus, as it is in the History of their departure from the Apostle Paul at Miletum, are said to have wept abundantly all, which speech doth shew them to have been many. And by the Apostles exhortation it may appear, that they had not each his several flock to feed, but were in common appointed to feed that one flock the Church of Ephesus; for which cause the phrase of his speech is this, Attendite gregi. Look all to that one flock over which the Holy Ghost hath made you Bishops.Acts 20.29 30.Acts 20:29 These persons Ecclesiastical being termed as then, Presbyters and Bishops both, were all subject unto Paul as to an higher Governor appointed of God to be over them. But for as much as the Apostles could not themselves be present in all Churches,As appeareth both by his sending to call the Presbyters of Ephesus before him as far as to Milituch. Acts 20. 17, which was almost fifty miles, and by his leaving Timothy in his place with his Authority and i…sh uffions for ordaining of Ministers there. 1 Tim. 5. 22. and for proportioning their maintenance, verse 17.18. and for judicial hearing of accusations brough… against estem, verse 19. and for holding them in an uniformity of Doctrine, chap. 1, vers. 3.Acts 20:171 Tim 5:22 and as the Apostles St. Paul foretold the Presbyters of the Ephesians that there would rise up from amongst their own selves, men speaking perverse things to draw Disciples after them; there did grow in short time amongst the Governors of each Church, those emulations, strifes, and contentions, whereof there could be no sufficient remedy provided, except, according unto the order of Ierusalem already begun, some one were indued with Episcopal! Authority over the rest, which one being resident might keep them in order, and have preheminence or principality in those things, wherein the equality of many agents was the cause of disorder and trouble. This one President or Governour, amongst the rest had his known Authority established along time before that settled difference of name, and title took place, whereby such alone were named Bishops. And therefore in the book of S. Iohns Revelation we find that they are entituled Revel. 2Rev 2Angels. It will perhaps be answered, That the Angels of those Churches were onelyonly in every Church a Minister p. 381Sacraments: But then we ask, Is it probable that in every of these Churches, even in Ephesus it self, where wany such Ministers were long before; as hath been proved, there was but one such when Iohn directed his speech to the Angel of that Church? If there were many, surely St. Iohn in naming but only one of them an Angel, did behold in that one somewhat above the rest. Nor was this order peculiar unto some few Churches, but the whole world universally became subject thereunto; insomuch as they did not account it to be a Church, which was not subject unto a Bishop. It was the general received perswasion of the ancient Christian world, that Ecclesia est in Episcopo, Cypr. l. 4. Epist. 9.the outward being of a Church consisteth in the having of a Bishop: That where Colledges of Presbyters were, there was at the first, equality amongst them, S. Ierome thinketh it a matter clear; but when the rest were thus equal, so that no one of them could command any other as inferior unto him, they all were controlable by the Apostles, who had that Episcopal authority abiding at the first in themselves, which they afterwards derived unto others.Hi…ren. Ep. ad E…ag. The cause wherefore they under themselves appointed such Bishops as were not every whereat the first, is said to have been those strifes and contentions; for remedy whereof, whether the Apostles alone did conclude of such a regiment, or else they together with the whole Church judging it a fit and a needfull policy, did agree to receive it for a custom; no doubt but being established by them on whom the Holy Ghost was powred in so abundant measure for the ordering of Christs Church, it had either Divine appointment beforehand, or Divine approbation afterwards, and is in that respect to be acknowledged the Ordinance of God, no less then that ancient Jewish regiment, whereof though Iethro were the Deviser,Exod. 18 19.Exod 18:19 yet after that God had allowed it, all men were subject unto it, as to the Polity of God, and not of Iethro. That so the ancient Fathers did think of Episcopal regiment, that they held this order as a thing received from the blessed Apostles themselves, and authorized even from heaven, we may perhaps more easily prove, then obtain that they all shall grant it w…o see it proved. St. Augustine setteth it down for a principle,Epist. ad Jan. that whatsoever positive order the whole Church every where doth observe, the same it must needs have received from the very Apostles themselves, unless perhaps some general Councel were the Authors of it. And he saw that the ruling superiority of Bishops was a thing universally established not by the force of any Councel, (for Councels do all presuppose Bishops, nor can there any Councel be named so ancient, either General, or as much as Provincial, sithence the Apostles own times, but we can shew that Bishops had their Authority before it, and not from it.) Wherefore St. Augustine knowing this, could not chuse but reverence the Authority of Bishops, as a thing to him apparently and most clearly apostolical. But it will be perhaps objected that Regiment by Bishops was not so universal nor ancient as we pretend; and that an Argument hereof may be Ieroms own Testimony, who living at the very same time with St. Augustine, noteth this kind of Regiment as being no where antient, saving onelyonly in Alexandria; his words are these,Ep. ad Evag. It was for a remedy of Schism that one was afterwards chosen to be placed above the rest, lest every mans pulling unto himself, should rend asunder the Church of Christ. For (that which also may serve for an Argument or taken hereof) at Alexandria from Mark the Evangelist, unto Heraclas and Dionysius, the Presbyters always chose one OF THEMSELVES, whom they placed in higher degree, and gave unto him the Title of Bishop. Now St. Ierom they say would never have picked out that one Church from amongst so many,T. C. a.p li. It is to be observed that Ierom saith, It was so in Alexandria. sign sung that in other Churches it was not so. and have noted that in it there had been Bishops from the time that St. Mark lived, if so be the self same order were of like antiquity every where; his words therefore must be thus scholied; In the Church of Alexandria, Presbyters indeed had even from the time of St. Mark the Evangelist, always a Bishop to rule over them for a remedy against Divisions, Factions, and Schisms. Not so in other Churches, neither in that very Church any longer then us que ad Heraclam & Dionysium, till Heraclas and his Successor Dionysius were Bishops. But this construction doth bereave the words construed, partly of wit, and partly of truth; it maketh them both absurd and false. For if the meaning be that Episcopal Government in that Church was then expired, it must have expired with the end of some one, and not of two several Bishops days, unless perhaps it fell sick under Heraclas, and with Dionysius gave up the Ghost. Besides, it is clearly untrue that the Presbyters of that Church did then cease to be under a Bishop. Who doth not know that after Dionysius, p. 382Maximus was Bishop of Alexandria, Socrat. l. 1. c. 3.after him Theonas, after him Peter, after him Achillas, after him Alexander, of whom Socrates in this sort writeth; It fortuned on a certain time that this Alexander in the presence of the Presbyters which were under him, and of the rest of the Clergy there, discoursed somewhat curiously and subtilly of the holy Trinity, bringing high Philosophical proofs, that there is in the Trinity an Unity. Whereupon Arius one of the Presbyters which were placed in that degree under Alexander, opposed eagerly himself against those things which were uttered by the Bishop. So that thus long Bishops continued even in the Church of Alexandria. Nor did their Regiment here cease, but these also had others their Successors till St. Ieroms own time, who living long after Heraclas and Dionysius had ended their days, did not yet live himself to see the Presbyters of Alexandria, othewise then subject unto a Bishop. So that we cannot, with any truth, so interpret his words as to mean, that in the Church of Alexandria there had been Bishops indued with Superiority over Presbyters from St. Marks time, only till the time of Heraclas and of Dionysius; Wherefore that St. Ierom may receive a more probable interpretation then this, We answer, that generally, o… Regiment by Bishops, and what term of continuance it had in the Church of Alexandria, it was no part of his mind to speak, but to note one onelyonly circumstance belonging to the manner of their election, which circumstance is, that in Alexandria they used to chuse their Bishops altogether out of the colledge of their own Presbyters, and neither from abroad nor out of any other inferior order of the Clergy, whereas oftentimesaaUnto Ignatius Bishop of An…uh, Her… a Deacon there, was made Successor. elsewhere the use was to chuse as well from abroad as at home, as well inferior unto Presbyters, as Presbyters when they saw occasion, This custome, saith he, the Church of Alexandria did always keep, till in Heraclas and Dionysius, they began to do otherwise. These two were the very first not chose out of their Colledge of Presbyters.

Chrysostom being a Presbyter of Anfi…ch we chosen to succeed Nictarius in the Bishop rick of Constantinople.The drift and purpose of S. Ieroms speech doth plainly show what his meaning was; for whereas some did over-extol the Office of the Deacon in the Church of Rome; where Deacons being grown great, through wealth, challenged place above Presbyters: S. Ierome, to abate this insolency, writing to Evagrius, diminisheth by all means the Deacons estimation, and lifteth up Presbyters as far as possible the truth might bear. An attendant, saith he, upon Tables and Widows proudly to exalt himself above them, at whose prayers is made the body and blood of Christ; above them, between whom and Bishops there was at the first for a time no difference neither in authority nor in title. And whereas after schisms and contentions made it necessary that some one should be placed over them, by which occasion the title of Bishop became proper unto that one, yet was that one chosen out of the Presbyters, as being the chiefest, the highest, the worthiest degree of the Clergie, and not out of Deacons; in which consideration also it seemeth that in Alexandria even from St. Mark to Heraclas and Dionysius Bishops there, the Presbyters evermore have chosen one of themselves, and not a Deacon at any time to be their Bishop. Nor let any man think that Christ hath one Church in Rome, and another in the rest of the world; that in Rome he alloweth Deacons to be honoured above Presbyters, and otherwhere will have them to be in the next degree to the Bishop. If it be deemed that abroad where Bishops are poorer, the Presbyters under them may be the next unto them in honour; but at Rome where the Bishop hath amplereven…es, the Deacons whose estate is nearest for wealth, may be also for estimation the next unto him: We must know that; a Bishop in the meanest City is no less a Bishop then he who is seated in the greatest; the countenance of a rich, and the meanness of a poor estate doth make no odds between Bishops; and therefore if a Presbyter at Engubium be the next in degree to a Bishop, surely, even at Rome it ought in reason to be so likewise; and not a Deacon for wealths sake only to be above, who by order should be, and elsewhere is, underneath a Presbyter. But ye will say that according to the custom of Rome a Deacon presenteth unto the Bishop him which standeth to be ordained Presbyter; and upon the Deacons testimony given concerning his fitness, he receiveth at the Bishops hands Oraïnation: So that in Rome the Deacon having this special preheminence, the Presbyter ought there to give place unto him. Wherefore is the custom of one City brought against the practice of the whole World? The pancity of Deacons in the Church of Rome hath gotten the credit, as unto Presbyters their multitude hath been cause of contempt: Howbeit even in the Church of Rome, Presbyters sit and Deacons stand: an Argument as strong against the superiority of Deacons, as the fore-alleadged reason doth seem for it. Besides, whosoever is promoted must needs be raised from a p. 383lower degree to an higher; wherefore either let him which is Presbyter be made a Deacon, that so the Deacon may appear to be the greater; or if of Deacons Presbyters be made, let them know themselves to be in regard of Deacons, though below in gain, yet above in Office. And to the end we may understand that those Apostolical Orders are taken out of the Old Testament, what Aaron and his Sons and the Levites were in the Temple, the same in the Church may … Bishops and Presbyters and Deacons challenge unto themselves. This is the very drift and substance, this the true construction and sense of St. Ieroms whole discourse in that Epistle: Which I have therefore endeavoured the more at large to explain, because no one thing is less effectual or more usual to be alledged against the antient Authority of Bishops; concerning whose Government St. Ieroms own words otherwhere are sufficient to show his opinion, that this Order was not only in Alexandria so ancient, but even an ancient in other Churches. We have before alledged his testimony touching Iames the Bishop of Ierusalem. As for Bishops in other Churches, on the first of the Epistle to Titus thus he speaketh, Till through instinct of the devil there grew in the Church factions, and among the people it began to be profest; I am of Paul, I of Apollos, and I of Cephas, Churches were governed by the common advice of Presbyters; but when every one began to reckon those whom himself had baptized, his own and not Christs, it was decreed IN THE WHOLE WORLD that one chosen out of the Presbyters should be placed above the rest, to whom all care of the Church should belong, and so the seeds of schism be removed. If it be so, that by St. Ieroms own Confession this order was not then begun when people in the Apostles absence began to be divided into factions by their Teachers; and to rehearse, I am of Paul, but that even at the very first appointment thereof was agreed upon and received throughout the world; how shall a man be perswaded that the same Ierom thought it so ancient no-where saving in Alexandria, one only Church of the whole world; A sentence there is indeed of St. Ieroms which bring not throughly considered and weighed may cause his meaning so to be taken, as if he judged Episcopal regiment to have been the Churches invention long after, and not the Apostles own institution; as namely, when he admonisheth Bishops in this manner; As therefore Presbyters do know that the custom of the Church makes them subject to the Bishop which is set over them; so let aaBishops he meaneth by restraint; for Episcopal power was always in the Church instituted by Christ himself, the Apostles being in government Bishops at large, as no man will deny, having received from Christ himself that Episcopal Authority. For which cause Cyprian hath said of them. Meminisse Diaconi debent quoniam Apostolos, id est, Episcopos & praepos…ros Dominus elegit: Diaconol aurem posla …censum Domini in co…los, Apostoli sibi constiruerunt, Episcopatus sui & Ecclesia ministros. Lib 3. Ep. 9.Bishops know that, custom rather then the truth of any Ordinance of the Lord, maketh them greater then the rest, and that with common advice they ought to govern the Church. To clear the sense of these words therefore, as we have done already the former: Laws which the Church from the beginning universally hath observed were some delivered by Christ himself, with a charge to keep them till the worlds end, as the Law of Baptizing and administring the holy Eucharist; some brought in afterwards by the Apostles, yet not without the special direction of the Holy Ghost, as occasions did arise. Of this sort are those Apostolical orders and laws whereby Deacons, Widows, Virgins were first appointed in the Church,

This answer to Saint Ierom, seemeth dangerous, I have qualified it as I may, by addition of some words of restraint; yet I satisfie not may self, in my judgment it would be altered. Now whereas Jerom doth term the Government of Bishops by restraint, an Apostolical tradition, acknowledging thereby the same to have been of the Apostles own institution, it may be demanded, how these two will stand together; namely, that the Apostles by divine instinct, should be as Jerom confesseth the Authors of that regiment, and yet the custome of the Church he accompted (for so by Jerom it may seem to be in this place accompted) the chiefest prop that upholdeth the same? To this we answer, That for as much as the whole body of the Church, hath power to alter with general consent and upon necessary occasions, even the positive law of the Apostles, if there be no commandment to the contrary, and it manifestly appears to her, that change of times have clearly taken away the very reason of Gods first institution, as by sundry examples may be most clearly proved; what laws the universal Church might change, and doth not; if they have long continued without any alteration; it seemeth that St. Jerom ascribeth the continuance of such positive laws, though instituted by God himself, to the judgemement of the Church. For p. 384they which might abrogate a Law and do not, are properly said to uphold, to establish it, and to give it being. The Regiment therefore whereof Jerom speaketh being positive, and consequently not absolutely necessary, but of a changeable nature, because there is no Divine voice which in express words forbiddeth it to be changed; he might imagine both that it came by the Apostles by very divine appointment at the first, and notwithstanding be after a sort, said to stand in force, rather by the custome of the Church, choosing to continue in it, than by the necessary constraint of any Commandment from the Word, requiring perpetual continuance thereof. So that St. Ieroms admonition is reasonable, sensible, and plain, being contrived to this effect; The ruling superiority of one Bishop over many Presbyters, in each Church, is an Order descended from Christ to the Apostles, who were themselves Bishops at large, and from the Apostles to those whom they in their steads appointed Bishops over particular Countries and Cities, and even from those antient times universally established, thus many years it hath continued throughout the World; for which cause Presbyters must not grudg to continue subject unto their Bishops, unless they will proudly oppose themselves against that which God himself ordained by his Apostles; and the whole Church of Christ approveth and judgeth most convenient. On the other side Bishops albeit they may avouch, with conformity of truth, that their Authority had thus descended even from the very Apostles themselves, yet the absolute and everlasting continuance of it, they cannot say that any Commandment of the Lord doth injoyn; And therefore must acknowledge that the Church hath power by universal consent upon urgent cause to take it away, if thereunto she be constrained through the proud, tyrannical, and unreformable dealings of her Bishops, whose Regiment she hath thus long delighted in, because she hath found it good and requisite to be so governed. Wherefore lest Bishops forget themselves, as if none on earth had Authority to touch their states, let them continually bear in mind, that it is rather the force of custom, whereby the Church having so long found it good to continue under the Regiment of her vertuous Bishops, doth still uphold, maintain, and honour them in that respect, than that any such true and heavenly Law can be showed, by the evidence whereof it may of a truth appear that the Lord himself hath appointed Presbyters for ever to be under the Regiment of Bishops, in what sort soever they behave themselves; let this consideration be a bridle unto them, let it teach them not to disdain the advice of their Presbyters, but to use their authority with so much the greater humility and moderation, as a Sword which the Church hath power to take from them. In all this there is no le… why S. Ierom might not think the Authors of Episcopal Regiment to have been the very blessed Apostles themselves, directed therein by the special mution of the Holy Ghost, which the Ancients all before, and besides him and himself also elsewhere, being known to hold, we are not, without better evidence then this, to think him in judgement divided both from himself and from them. Another Argument that the Regiment of Churches by one Bishop over many Presbyters, hath been always held Apostolical, may be this. We find that throughout all those Cities where the Apostles did plant Christianity, the History of times hath noted succession of pastors in the seat of one, not of many (there being in every such Church evermore many Pastors) and the first one in every rank of succession we find to have been,Lib. a. …o …. H…res 4 …. if not some Apostle, yet some Apostles Disciple. By Epiphanius the Bishops of Ierusalem are reckoned down from Iames to Hilarion then Bishop. Of them which boasted that they held the same things which they received of such as lived with the Apostles themselves,De prescr… p. o… r…. here…. Tertullian speaketh after this sort, Let them therefore shew the beginnings of their Churches, let them recite their Bishops one by one, each in such sort succeeding other, that the first Bishop of them have had, for his Author and Predecessour, some Apostle, or at least some Apostolical Person, who persevered with the Apostles. For so Apostolical Churches are wont to bring forth the evidence of their estates. So doth the Church of Smyrna, having Polycarp whom Iohn did consecrate. Catalogues of Bishops in a number of other Churches (Bishops and succeeding one another) from the very Apostles times are by Eusebius and Socrates collected, whereby it appeareth so clear, as nothing in the World more, that under them and by their appointment this Order began, which maketh many Presbyters subject unto the Regiment of some one Bishop. For as in Rome while the civil ordering of the Common-wealth, was joyntly and equally in the hands of two Consuls, Historical Records concerning them, did evermore mention them both, and note which two as Collegues p. 385succeeded from time to time; So, there is no doubt but Ecclesiastical antiquity had done the very like, had not one Pastors place and calling been always so eminent above the rest in the same Church. And what need we to seek far for proofs that the Apostles who began this order of Regiment by Bishops, did it not but by divine instinct, when without such direction things of far less weight and moment they attemdted not? Paul and Barnabas did not open their mouths to the Gentiles,Acts. 13.Acts 13 till the Spirit had said, Separate me Paul and Barnabas for the work whereunto I have sent them.Acts. …. The Eunuch by Philip was neither baptized nor instructed before the Angel of God was sent to give him notice that so it pleased the most High. In Asia, Paul and the rest were silent, because the Spirit forbad them to speak,Acts. 19.Acts 19 When they intended to have seen Bythinia they stayed their journey, the spirit not giving them leave to go. Before Timothy was imployed in those Episcopal affairs of the Church, about which the Apostle St. Paul used him, the Holy Ghost gave special charge for his Ordination,1 Tim. 1. 1….1 Tim 1:1 and prophetical intelligence more then once, what success the same would have. And shall we think that Iames was made Bishop of Ierusalem, Evodius Bishop of the Church of Antioch, the Angels in the Churches of Asia Bishops, that Bishops every where were appointed to take away factions, contentions and Schisms, without some like divine instigation and direction of the Holy Ghost? Wherefore let us not fear to be herein bold and peremptory, That, if any thing in the Churches Government, surely the first institution of Bishops was from Heaven, was even of God; the Holy Ghost was the Author of it.

VI. A Bishops, saith St. Augustine, is a Presbyter's Superior: but the question is now,What manner of power Bishops from the first beginning have had wherein that superiority did consist. The Bishops pre-eminence we say therefore was twofold. First, he excelled in latitude of the power of Order, secondly in that kind of power which belongeth unto Iurisdiction. Priests in the law had authority and power to do greater things then Levites, Aug. Ep. 19. …d Hierom. & de haeres. 53.the high Priest greater then inferiour Priests might do, therefore Levites were beneath Priests, and Priests inferior to the High Priest, by reason of the very degree of dignity, and of worthiness in the nature of those functions which they did execute; and not only, for that the one had power to command and controul the other, In like sort, Presbyters having a weightier and a worthier charge then Deacons had, the Deacon was in this sort the Presbyters inferior, and where we say that a Bishop was likewise ever accompted a Presbyters superior, even according unto his very power of Order, we must of necessity declare what principal duties belonging unto that kind of power a Bishop might perform, and not a Presbyter. The custom of the primitive Church in consecrating holy Virgins,1 Cor. 7 29. 1 Tim. 5. 9.1 Cor 7:291 Tim 5:9 and Widows, unto the service of God and his Church, is a thing not obscure, but easie to be known,Tettul. de r…. vi…g. both by that which St. Paul himself concerning them hath, and by the latter consonant evidence of other mens writings. Now a part of the pre-eminence which Bishops had in their power of Order, was, that by them onelyonly such were consecrated. Again, the power of ordaining both Deacons and Presbyters, the power to give the power of order unto others, this also hath been always peculiar unto Bishops. It hath not been heard of, that inferiour presbyters were ever authorized to ordein. And concerning Ordination so great force and dignity it hath, that whereas Presbyters by such power as they have received for Administration of the Sacraments, are able only to beget Children unto God; Bishops having power to Ordain, do by vertue thereof create Fathers to the people of God, as Epiphanius fitly disputeth.Epiph. 3. l. 10 …. haer. 7. There are which hold that between a Bishop and a Presbyter, touching power of Order, there is no difference: The reason of which conceipt is for that they see Presbyters no less then Bishops, authorized to offer up the prayers of the Church, to Preach the Gospel, to Baptize, to Administer the holy Eucharist; but they considered not with all, as they should, that the Presbyters authority to do these things is derived from the Bishops which doth ordain him thereunto, so that even in those things which are common unto both, yet the power of the one,Acts. 1.…. 23.Acts 1 is as it were a certain light borrowed from the others lamp. The Apostles being Bishops at large, …deined every where Presbyters.Tim. 1. 5. 1 Tim. 5. 8.1 Tim 5:8 Titus and Timothy having received Episcopal power, as Apostolique Embassadors or Legates, the one in Greece, the other in Ephesus, they both did, by vertue thereof, likewise ordein throughout all Churches p. 386Deacons and Presbyters within the circuits allotted unto them.A pud AEgyptum Presbyteri consir mans si … raesens non fit Eps. copus Comq.vulgo Amb. dic. in 4. Ep. ad Ephes. As for Bishops by restraint, their power this way incommunicable unto Presbyters, which of the ancients do not acknowledge? I make not Confirmation any part of that power which hath always belonged only unto Bishops; because in some places the custom was, that Presbyters might also confirm in the absence of a Bishop; albeit for the most part, none but onelyonly Bishops were thereof the allowed Ministers.

Here it will be perhaps Objected that the power of Ordination it self was not every where peculiar and proper unto Bishops, as may be seen by 2 Council of Carthage, which sheweth their Churches Order to have been, That Presbyters should together with the Bishop lay hands upon the ordained. But the answer hereunto is easie, For doth it hereupon follow that the power of Ordination was not principally and originally in the Bishop? Our Saviour hath said unto his Apostles, With me ye shall sit and judge the Twelve Tribes of Israel; yet we know that to him alone it belongeth to judge the World, and that to him all judgement is given. With us even at this day Presbyters are licensed to do as much as that Council speaketh of, if any be present. Yet will not any man thereby conclude that in this Church others than Bishops are allowed to ordain: The association of Presbyters is no sufficient proof that the power of Ordination is in them; but rather that it never was in them, we may hereby understand, for that no man is able to shew either Deacon or Presbyter ordained by Presbyters only, and his Ordination accounted lawful in any ancient part of the Church; every where examples being found both of Deacons and of Presbyters ordained by Bishops alone oftentimes, neither ever in that respect thought unsufficient. Touching that other chiefty, which is of Jurisdiction; amongst the Jews he which was highest through the worthiness of peculiar duties incident into his function in the legal service of God, did bear alwaies in Ecclesiastical jurisdiction the chiefest sway. As long as the glory of the Temple of God did last, there were in it sundry orders of men consecrated unto the service thereof; one sort of them inferior unto another in dignity and degree; the Nathiners subordinate unto the Levites, the Levites unto the Priests, the rest of the Priests to those twenty four which were chief Priests, and they all to the High Priest. If any man surmise that the difference between them was only by distinction in the former kind of power, and not in this latter of jurisdiction,Numb. 3. 32.Num 3:32 are not the words of the Law manifest which make Eleazer the Son of Aaron the Priest chief Captain of the Levites, and overseer of them, unto whom the charge of the Sanctuary was committed? Again at the commandment of Aaron and his Sons,Numb 4.17. 2 Chron. 19. 11.Num 4:172 Chr 19:11 are not the Gersonites themselves required to do all their service in the whole charge belonging unto the Gersonites being inferiour Priests as Aaron and his Sons were High Priests? Did not Iehoshaphat appoint Amarias the Priest to be chief over them who were Judges for the cause of the Lord in Ierusalem? Priests, saith Josephus,Joseph. Atnig. p. 61 …. worship God continually, and the eldest of the stock are governours over the rest. He doth sacrifice unto God before others, he hath care of the Laws, judgeth controversies, correcteth offenders, and whosoever obeyeth him not is convict of impiety against God. But unto this they answer, That the reason thereof was because the High-Priest did prefigure Christ, and represent to the people that chiefty of our Saviour which was to come; so that Christ being now come there is no cause why such preheminence should be given unto any one. Which fancy pleaseth so well the humour of all sorts of rebellions spirits that they all seek to shroud themselves under it. Tell the Anabaptist, which holdeth the use of the sword unlawful for a Christian man, that God himself did allow his people to make wars; they have their answer round and ready, Those ancient Wars were figures of the spiritual Wars of Christ. Tell the Barrowist what sway David, and others the Kings of Israel, did bear in the ordering of spiritual affairs, the same answer again serveth, namely, That David and the rest of the Kings of Israel prefigured Christ. Tell the Martinist of the High-Priests great authority and jurisdiction amongst the Jews, what other thing doth serve this Turn but the self-same shift; By the power of the High-Priest the universal supreme Authority of our Lord Iesus Christ was shadowed. The thing is true, that indeed High-Priests were figures of Christ, yet this was in things belonging unto their power of Order; they figured Christ by entring into the holy place, by offering for the sins of all the people once a year, and by other the like duties: But, that to govern and to maintain order amongst those that were subject p. 387to them, is an office figurative and abrogated by Christs coming in the Ministry; that their exercise of jurisdiction was figurative, yea figurative in such sort, that it had no other cause of being instituted, but only to serve as a representation of somewhat to come, and that herein the Church of Christ ought not to follow them; this Article is such as must be confirmed, if any way by miracle, otherwise it will hardly enter into the heads of reasonable men, why the High-Priest should more figure Christ in being a Judge then in being whatsoever he might be besides. St. Cyprian deemed it no wresting of Scripture to challenge as much for Christian Bishops,Cypr. l. 3. ep. 9. ad Rogatianum. as was given to the High-Priest among the Jews, and to urge the law of Moses as being most effectual to prove it. St. Ierom likewise thought it an argument sufficient to ground the Authority of Bishops upon.H…erom. Ep. …5. To the end, saith he, we may understand Apostolical traditions to have been taken from the Old Testament, that which Aaron, and his Sons, and the Levites were in the Temple; Bishops and Presbyters and Deacons in the Church may lawfully challenge to themselves, In the Office of a Bishop Ignatius observeth these two functions foreign, concerning the one such is the prehemince of a Bishop,Ep. ad Smyr. that he only hath the heavenly mysteries of God committed originally unto him, so that otherwise than by his Ordination, and by authority received from him, others besides him are not licensed therein to deal as ordinary Ministers of Gods Church. And touching the other part of their sacred Function, wherein the power of their jurisdiction doth appear first how the Apostles themselves,1 Tim. 3. 19. Against a Presbyter receive no accusation under two or three witnesses.1 Tim 3:19 and secondly how Titus and Timothy had rule and jurisdiction over Presbyters, no man is ignorant. And had not Christian Bishops afterward the like power? Ignatius Bishop of Antioch being ready by blessed martyrdom to end his life, writeth unto his Presbyters, the Pastors under him, in this sort. O… foreign After the death of Fabian Bishop of Rome, there growing some trouble about the receiving of such persons into the Church as had fallen away in persecution, and did now repent their fall;Ignat Epist. ad Antioch Apud Cypr, Ep. 1. Ep. 7. the Presbyters and Deacons of the same Church advertised St. Cyprian thereof, signifying That they must of necessity defer to deal in that cause till God did send them a new Bishop which might moderate all things. Much we read of extraodinary fasting usually in the Church. And in this appeareth also somewhat concerning the chiefty of Bishops. The custome is, saith Tertullian that Bishops do appoint when the people shall all fast.Tertul advers Psychic. Episcopi universae ple bir mandare jejunia assoleni. Cypr. Ep. 27. Yea, it is not a matter left to our own free choice whether Bishops shall rule or no, but the will of our Lord and Saviour is, saith Cyprian, that every act of the Church, be governed by her Bishops. An Argument it is of the Bishops high preheminence, rule, and government over all the rest of the Clergy, even that the Sword of persecution did strike, especially, always at the Bishop as at the Head, the rest by reason of their lower estate, being more secure, as the self-same Cyprian noteth; the very manner of whose speech unto his own, both Deacons and Presbyters who remained safe, when himself then Bishop was driven into exile, argueth likewise his eminent authority and rule over them, By these letters, saith he,Cypr. Ep. 39. Vide Ignat. ad Magnes I both exhort and COMMAND that ye whose presence there is not envied at, nor so much beset with dangers, supply my room in doing those things which the exercise of Religion doth require. Unto the same purpose serve most directly, those comparisons, than which nothing is more familiar in the books of the ancient Fathers, who as oft as they speak of the several degrees in Gods Clergy, if they chance to compare Presbyters with Levitical Priests of the Law; the BishopaaQuod Aaron & tilios ejus, hoc Episcojum & Presbyteros esse noverimns. Hier. Ep. 2. of Neporia…um. they compare unto Aaron the High Priest; if they compare the one with the Apostles, the other they compare (although in a lower proportion) sometimebbIta est ut in Episcopis Hominem, in Presbyteris Apostolos recognoscas Auctor opuse, de ordinib Eccl. inter opera Hieron. to Christ, and sometime to God himself, evermore shewing that they placed the Bishop in an eminent degree of ruling authority and power above other Presbyters.ccIgnat. Ep. ad Tra. Ignatius comparing Bishops with Deacons, and with such Ministers of the word and Sacraments as were but Presbyters, and had no Authority over Presbyters; What is saith he, the Bishop but one which hath all principality and power over all, so far forth as man may have it, being to his power, a follower even of Gods own Christ; Mr.ddInslit. l. 4. cap. 4. Sect. … Calvin himself, though an enemy unto Regiment by Bishops, doth notwithstanding confess, that in old time the Ministers which had charge to teach, chose of their Company one in every City, to whom they appropriated the Title of Bishop, lest equality should bread dissention, He addeth farther, that look what duty the Roman Consuls did execute p. 388in proposing matters unto the Senate, in asking their opinions, in directing them by advice, admonition, exhortation, in guiding actions by their Authority, and in seeing that performed which was with common consent agreed on, the like charge had the Bishop in the assembly of other Ministers. Thus much Calvin being forced by the evidence of truth to grant, doth yet deny the Bishops to have been so in Authority at the first as to bear rule over other Ministers. Wherein what rule he doth mean I know not. But if the Bishops were so farr in dignity, above other Ministers, as the Consuls of Rome, for their year above other Senators, it is as much as we require. And undoubtedly, if as the Consuls of Rome, so the Bishops in the Church of Christ had such authority, as both to direct other Ministers, and to see that every of them should observe t…at which their common consent had agreed on, how this could be done by the Bishop not bearing rule over them, for mine own part I must acknowledge that my poor concept is not able to comprehend. One objection there is of some force to make against that which we have hither to endeavoured to prove, if they mistake it not who alledge it. St. Ierom comparing other Presbyters with him,Hiere n. Epist. od Eu…gr. 85. unto whom the name of Bishop was t…en appropriate, asketh, What a Bishop by vertue of his place and calling may do more then a Presbyter, except it be only to Ordain? In like sort Chrysostome having moved a question, wherefore, St. Paul should give Timothy precept concerning the quality of Bishops, and descend from them to Deacons, omiting the Order of Presbyters between, he maketh thereunto this answer,Chrysostom lo in 1 Tim. 3.1 Tim 3 What things he spake concerning Bishops, the same are also meet for Presbyters, whom Bishops seem not to excell in any thing but only in the power of Ordination. Wherefore seeing this doth import no ruling superiority, it follows that Bishops were as then no rulers over that part of the Clergy of God. Whereunto we answer that both S. Ierom and S. Chrysostom had in those their speeches an eye no farther then only to that function, for which Presbyters and Bishops were consecrated unto God. Now we know that their Consecration had reference to nothing but only that which they did by force and vertue of the power of Order, wherein fithe Bishops received their charge, only by that one degree to speak of, more ample then Presbyters did theirs, it might be well enough said that Presbyters were that way authorized to do, in a manner, even as much as Bishops could do, if we consider what each of them did by vertue of solemn consecration; for as concerning power of regiment and jurisdiction, it was a thing withal added unto Bishops for the necessary use of such certain persons and people, as should be thereunto subject in those particular Churches whereof they were Bishops, and belonged to them only, as Bishops of such or such a Church; whereas the other kind of power had relation indefinitely unto any of the whole society of Christian men, on whom they should chance to exercise the same, and belonged to them absolutely, as they were Bishops wheresoever they live. St. Ieroms conclusion thereof is, that seeing in the one kind of power, there is no greater difference between a Presbyter and a Bishop, Bishops should not because of their preeminence in the other, too much lift up themselves, above the Presbyters under them. St. Chrysostom's collection, that whereas the Apostle doth set down the qualities, whereof regard should be had in the Consecration of Bishops, there was no need to make a several discourse how Presbyters ought to be qualified when they are Ordained; because there being so little difference in the functions, whereunto the one and the other receive Ordination, the same precepts might well serve for both; at least-wise by the vertues required in the greater, what should need in the less might be easily understood. As for the difference of jurisdiction, the truth is the Apostles yet living, and themselves where they were resident, exercising the jurisdiction in their own persons, it was not every where established in Bishops. When the Apostles prescribed those laws, and when Chysostom thus spake concerning them, it was not by him at all respected, but his eye was the same way with Ieroms; his cogitation was w…olly fixed on that power which by Consecration is given to Bishops, more then to Presbyters, and not on that which they have over Presbyters by force of their particular accessory jurisdiction. Wherein if any man suppose that Ierom and Chrysostom knew no difference at all between a Presbyter and a Bishop, let him weigh but one or two of their sentences. The pride of insolent Bishops, hath not a sharper enemy then Ierom, for which cause he taketh often occasions most severely to inveigh against them, sometimes foraaVelut in a 1 qua sublimi specula … dignantur videre mo…tales & alloqui con…er…os suos in a. …. Epist. ad Gal. shewing disdain and contempt of the Clergy p. 389under them; sometimes for notaaNemo peccantibus Episcopis audet contradicere: Nemo audet accusare majorem, propteres quasi sancti & beati & in praerptis Domini ambulantes augent peccata peecatis. Dissicilis est accusa…io in Epise…pum. Si …ha p…ecaverit, non creditur, & si convictus suerit ron punirur. in cap. 8. Ecclesiast. suffering themselves to be told of their faults, and admonished of their duty by inferiours; sometime for notbbpessimae consuetudi…, est in qui…usdam Eccles… tacere Presbyteron & praesentibus Episcopis non loqui; quasi a… invideant aut non dignentur audice. Ep. 2. ad Nepotian. admitting their Presbyters to teach, if so be themselves were in presence; sometimes for not vouc…sasing to use any conference with them, or to take any counsel of them. Howbeit never doth he, in such wise, bend himself against their disorders, as to deny their Rule and Authority over Presbyters: Of Vigilantius being a Presbyter he thus writeth,ccEp. 54. ad Rip…r. Miror sanctum Episcopum in cujus Parochia Presbyter esse dicitur, acquiescere surori ejus, & non virga Apostolica virgaque ferrea confringere vas inutile. I marvel that the holy Bishop under whom Vigilantius is said to be a Presbyter, doth yield to his fury, and not break that unprofitable Vessel with his Apostolick and iron rod. With this agreeth most fitly the grave advice he giveth toddHieron. ad. Nepo…. e No Bishop may be a Lord in reference unto the Presbyters which are under him, if we take that name in the worse part, or Ierom here doth. For a Bishop is no rule his Prebyters, not as Lords do their Slave… but as Fathers do their children. Nepotian, Be thou subject unto thy Bishop, and receive him as the Father of thy Soul. This also I say, that Bishops should know themselves to be Priests, and not Lords, that they ought to honour the Clergy as becometh the Clergy to be honoured, to the end their Clergy may yield them the honour which, as Bishops, they ought to have: That of the Orator Domitius is famous, Wherefore should I esteem of thee as of a Prince, when thou makest not of me that reckoning which should in reason be made of a Senator? Let us know the Bishop and his Presbyters to be the same which Aaron sometimes and his Sons were. Finally, writing against the Hereticks which were name Luciferians, The very safety of the Church, saith he, dependeth on the dignity of the Chief Priest, to whom, unless men grant an exceeding and an eminent power, there will grow in Churches even as many Schisms as there are Persons which have authority.

Touching Chrysostom, to shew that by him there was also acknowledged a ruling superiority of Bishops over Presbyters, both then usual, and in no respect unlawful: what need we alledge his Words and Sentences, when the History of his own Episcopal actions in that very kinde, is till this day extant for all men to read that will?In vira Chrys. per Ca…od. Sen. For St. Chrysostom of a Presbyter in Antioch, grew to be afterwards Bishop of Constantinople, and in process of time when the Emperors heavy displeasure had, through the practise of a powerful faction against him, effected his banishment; Innocent the Bishop of Rome understanding thereof wrote his Letters unto the Clergy of that Church, That no Successour ought to be chosen in Chrysostom's room: Nec ejus clerum alii parere Pontisici, Nor his Clergy OBEY any other Bishop than him. A fond kinde of speech if so be there had been, as then, in Bishops no ruling superiority over Presbyters. When two of Chrysostom's Presbyters had joyned themselves to the faction of his mortal enemy Theophilus, Pallad in vita Chrysostom.Patriarch in the Church of Alexandria; the same Theophilus and other Bishops which were of his Conventicle, having sent those two amongst others to cite Chrysostom their lawful Bishop, and to bring him into Publick judgement, he taketh against this one thing special exception, as being contrary to all order, That those Presbyters should come as Messengers, and call him to Judgment who were a part of that Clergy, whereof himself was Ruler and Judge. So that Bishops to have had in those times a ruling superiority over Presbyters, neither could Ierom nor Chrysostom be ignorant; and therefore, hereupon it were superfluous that we should any longer stand.

VII. Touching the next point, How Bishops, together with Presbyters have used to govern the Churches which were under them:After what sort Bishop… together with Presbyters have used to govern the Churches which were under them. It is by Zonaras somewhat plainly and at large declared, that the Bishop had his Seat on high in the Church above the residue which were present; that a number of Presbyters did alwayes there assist him; and that in the oversight of the Poeple those Presbyters were**foreign Zon in Can. Apost. after a sort the Bishops Coadjutors. The Bishops and Presbyters, who, together with him, governed the Church, are, for the most part, by Ignatius joyntly mentioned. In the Epistle to them of Trallis, he saith of Presbyters, that they are foreign, Counsellors and Assistants of the Bishop, and concludeth in the end, He that should disobey these, were a plain Athe…t, and an irreligious Person, and one that did set Christ himself and his own Ordinances at nought. Which Orders making Presbyters or Priests the Bishop's Assistants doth not import that they were of equal authority with him, p. 390but rather so adjoyned that they also were subject, as hath been proved.Cum Episcopa Presbyteri Sace…lat. li ho…re conjeusti. Ep. 28 … g … Compresbyteri p…striq…i nolas a…tide bant, …p. 27. In the Writings of Saint Cyprian nothing is more usual, than to make mention of the Colledge of Presbyters subject unto the Bishop; although in handling the common affairs of the Church they assisted him. But of all other places which open the antient order of Episcopal Presbyters, the most clear is that Epistle of Cyprian unto Cernelius, concerning certain Novatian Heretiques, received again upon their conversion into the unity of the Church: After that Urbanus and Sidonius, Confessors, had come and signified unto our Presbyters, that Maximus, a Consessor and Presbyter, did, together with them, desire to return into the Church, it seemed meet to hear from their own mouths and confessions that which by message they had delivered. When they were come, and had been called to account by the Presbyters touching those things they had committed; Their answer was; That they had been deceived; and did request that such things as there they were charged with might be forgotten. It being brought unto me what was done, I took order that the Presbytery might be assembled. There were also present five Bishops, that, upon setled advice, it might be, with consent of all, determined what should be done about their Persons. Thus farr St. Cyprian. Wherein it may be, peradventure, demanded, Whether he, and other Bishops, did thus proceed with advice of their Presbyters in all such Publick affairs or the Church, as being thereunto bound by Ecclesiastical Canons; or else that they voluntarily so did, becuase they judged it in discretion as then most convenient. Surely the words of Cyprian are plain,Cyp. Ep. 93 that of his own accord he chose this way of proceeding. Unto that, saith he, which Donatus, and Fortunatus, and Novatus, and Gordius our Compresbyters have written, I could, by my self alone, make no answer, forasmuch as at the very first entrance into my Bishoprick I resolutely determined not to do any thing of mine own private judgment, without your counsel, and the peoples consent. The reason whereof he rendreth in the same Epistle, saying, When, by the grace of God, my self shall come unto you (for St. Cyprian was now in exile) of things which either have been, or must to done, we will consider, sicut honor mutous poseit, as the Law of courtesie which one doth owe to another of us, requireth. And at this very mark doth St. Ierom evermore aim, in telling Bishops, that Presbyters were at the first their Equals, that, in some Churches, for a long time no Bishop was made, but only such as the Presbyters did chuse out amongst themselves, and therefore no cause why the Bishop should disdain to consult with them, and in weighty affairs of the Church to use their advice, sometime to countenance their own Actions, or to repress the boldness of proud and insolent Spirits, that which Bishops had in themselves sufficient authority and power to have done, notwithstanding they would not do alone, but craved therein the aid and assistance of other Bishops, as in the case of those Novatian Hereticks, before alledged, Cyprian himself did. And in Cyprian we finde of others the like practise. Ragatian, a Bishop,Cyp. E…. … having been used contumelously by a Deacon of his own Church, wrote thereof his complaint unto Cyprian and other Bishops. In which case their answer was, That although, in his own cause, he did of humility rather shew his grievance, than himself take revenge, which, by the rigor of his Apostolical Office, and the authority of his Chair, he might have presently done, without any further delay: Yet if the Party should do again, as before their Judgements were, Fungaris circa …um potestate honoris tui, & cum vel deponas vel abstineas: Use on him that power which the honour of thy Place giveth thee, either to depose him, or exclude him from access unto holy things. The Bishop, for his assistance and ease, had under him, to guide and direct Deacons in their charge, his Archdeacon, so termed in respect of care over Deacons, albeit himself were not Deacon but Presbyter; For the guidance of Presbyters in their Function, the Bishop had likewise under him one of the self-same Order with them, but above them an authority, one whom the Antients termed usually an**… Such as or was that …eter wha… all Cussiator writeth the life of Chrysostom doth call the Accepresbyter of the Church of Alexandriae under Troj … that time …. Arch-Presbyter, weat this day name him Dean. For, most certain truth it is, that Churches-Cathedral, and the Bishops of them are as glasses, wherein the face and very countenance of Apostolical antiquity remaineth even as yet to be seen, notwithstanding the alterations which tract of time, and the course of the world hath brought. For defence and maintenance of them we are most earnestly bound to strive, even as the Jews were for their Temple, and the High-Priest of God therein: The overthrow and ruine of the one, if ever the sacrilegious avarice of Atheists should prevail so farr, which God of his p. 391infinite mercy forbid, ought no otherwise to move us than the people of God were moved, when having beheld the sack and combustion of his Sanctuary in most lamentable manner flaming before their eyes, they uttered from the bottom of their grieved Spirits those voyces of doleful supplication,Psal. 14Ps 14 Exsurge Domine & miserearis Sion, serve tui diligunt lapides ejus, pulver is ejus miseret cos.

VIII. How farr the power which Bishops had did reach,How sirr the lower of Bishops hath reached from the beginning in respect of Territory or lu… compass. what number of Persons was subject unto them at the first, and how large their Territories were, it is not for the question we have in hand, a thing very greatly material to know: For if we prove that Bishops have lawfully of old ruled over other Ministers, it is enough, how few soever those Ministers have been, how small soever the circuit of Place which hath contained them. Yet hereof somewhat, to the end we may so farr forth illustrate Church-Antiquities; A Law Imperial there is, which sheweth that there was great care had to provide for every Christian City Bi…hop as near as might be,I. 3…. p. de Epise. ad Cler. foreign Resides. Cypr. Ep. 51. Cum jampridem per omnes provin…as & per urbes singulas ordinari sunt Episcopi. and that each City had some Territory belonging unto it, which Territory was also under the Bishop of the same City; that, because it was not universally thus, but in some Countrys, one Bishop had subject unto him many Cities and their Territories; the Law which provided for establishment of the other Orders, should not prejudice those Churches wherein this contrary Custom had before prevailed. Unto the Bishop of every such City, not only the Presbyters of the same City, but also of the Territory thereunto belonging, were from the first beginning subject. For we must note that when as yet there were in Cities no Parish Churches, but only Colledges of Presbyters under their Bis…ops Regiment, yet smaller Congregations and Churches there were even then abroad,U… Ecclesiastici ordinis non est c…n…s, & osser… & …ngit …Sierailos… qui est in solus, Tert. exhor…, ad castir. in which Churches there was but some one only Presbyter to perform amongst them Divine duties. Towns and Villages abroad receiving the Faith of Christ from Cities whereunto they were adjacent, did as Spiritual and Heavenly Colonies by their subjection, honour those antient Mother Churches, out of which they grew. And in the Christian Cities themselves, when the mighty increase of Believers made it necessary to have them divided into certain several companies, and over every of those companies one only Pastor to be appointed for the Ministry of holy things; between the first, and the rest after it, there could not be but a natural inequality, even as between the Temple and Synagogues in Ierusalem. The Clergy of Cities were termed Urbici, to shew a difference between them and the Clergies of Townes,Cypr. Ep. 2…. of Villages, of Castles abroad. And how many soever these Parishes or Congregations were in number, which did depend on any one principal City-Church, unto the Bishop of that one Church, they, and their several sole Presbyters were all subject.

For, if so be, as some imagine, every petty Congregation or Hamlet had had his own particular Bishop, what sense could there be in those words of Ierom, Heron, advers. Lucifer.concerning Castles, Villages, and other places abroad, which having onelyonly Presbyters, to teach them, and to minister unto them the Sacraments, were resorted unto by Bishops for the Administration of that wherewith their Presbyters were not licensed to meddle. To note a difference of that one Church where the Bishop hath his seat, and the rest which depend upon it, that one hath usually been termed Cathedral, according to the same sense wherein Ignatius, speaking of the Church of Antioch, termeth it his Throne: and Cyprian making mention of Euarist…s who had been Bishop and was now depo…ed,Cypr. Ep. 4…. termeth him. Cathedrae ext…rrem, one that was thrust besides his Chair. The Church where the Bishop is set with his Colledge of Presbyters about him, we call a See; the Local compass of his Authority we term a Diocess. Unto a Bishop within the compass of his own, both See and Diocess, it hath, by right of his place, evermore appertained**Cou. Antioch cap. 5. ' foreign Cone. Constant. c. 2. foreign lib. 5. cap. 8. to ordain Presbyters; to make Deacons, and with judgement, to dispose of all things of weight. The Apostle St. Paul had Episcopal p. 392Authority, but so at large, that we cannot assign unto him any one certain Diocess. Hisaa1 Cor. 15. As I have ordained in the Churches of Galatia, the same do ye also.1 Cor 15 positive Orders and Constitutions, Churches every where did obey. Yea, a charge and care, saith he, Ibb2 Cor. 11. 8 Chrys. in …. ad Ti….2 Cor 11:8 have even of all the Churches. The walks of Titus and Timothy was limited within the bounds of a narrow Precinct. As for other Bishops, that which Chrysostom hath concerning them, If they be evil, could not po…ibly agre… unto them, unless their Authority had reached farther than to some one only Congregation. The danger being so great, at it is, to him that scandalizeth one Soul, What shall he, saith Chrisostom, speaking of a Bishop, what shall he deserve, by whom so many Souls, yea, even whole Cities and Peoples, Men, Women, and Children, Citizens, Peasants, Inhabitants, both of his own City, and of other Towns subject unto it, are offended? A thing so unusual it was for a Bishop not to have ample Jurisdiction, that Theophilus, Patriark of Alexandria, for making one a Bishop of a small Town, is noted a proud Despiser of the commendable Orders of the Church with this censure,…Palial… in…ia Chr…. Such Novelties Theophilus presumed every where to begin, taking upon him, as it had been, another Moses. Whereby is discovered also their Errour, who think, that such as in Ecclesi…stical Writings they finde termed Chorepiscopos, were the same in the Country, which the Bishop was in the City: Whereas the old Chorepiscopi are they, that were appointed of the Bishops to have, as his Vicegerents, some over-sight of those Churches abroad, which were subject unto his See: in which Churches they had also power to make Sub-deacons, Readers, and such like petty Church-Officers. With which power so st…nted, they not contenting themselves, but adventuring at the length, to Or…in even Deacons and Presbyters also, as the Bishop himself did, their presumption herein was controlled and stayed by the antient Edict of Councils. For example, that of Antioch, …Cane L Antioch ca…. 10.…It hath seemed good to the holy Synod that such in Towns and Countrys as are called Chorepiscopi do know their limits, and govern the Churches under them, contenting themselves with the charge thereof, and with Authority to make Readers, Sub-Deacons, Exorcists, and to be Leaders or Guiders of them, but not to meddle with the Ordination either of a Presbyter or of a Deacon, without the Bishop of that City, whereunto the Chorepiscopus, and his Territory also, is subject. The same Synod appointeth likewise that those Chorepiscopi shall be made by none but the Bishop of that City; under which they are. Much might hereunto be added, if it were further needful to prove, that the local compass of a Bishop's authority and power was never so straightly lifted, as some men would have the World to imagine. But to go forward; degrees of these are, and have been of old, even amongst Bishops also themselves: One sort of Bishops being Superiours unto Presbyters only, another sort having preheminence also above Bishops. It cometh here to be considered in what respect inequality of Bishops was thought, at the first, a thing expedient for the Church, and what odds there hath been between them, by how much the power of one hath been larger, higher, and greater then of another. Touching the causes for which it hath been este…med meet, that Bishops themselves should not every way be Equals; they are the same for which the wisdom both of God and Man, hath evermore approved it as most requisite, that where many Governours must of necessity concurr, for the ordering of the same affairs, of what nature soever they be, one should have some kinde of sway or stroke more than all the residue. For where number is, there must be order, or else of force there will be confusion. Let there be divers Agents, of whom each hath his private inducements, with resolute pu…pose to follow them, (as each may have;) unless in this case some had preheminence above the rest, a Chance it were, if ever any thing should be either began, proceeded in, or brought unto any Conclusion by them; Deliberations and Counsels would seldom go forward, their Meetings would alwayes be in danger to break up with jarrs and contradictions. In an Army a number of Captains, all of equal power, without some higher to over-sway them; what good would they do? In all Nations where a number are to draw any one way, there must be some one principal Mover. Let the practise of our very Adversaries themselves herein be considere…; Are the Presbyters able to determine of Church-affairs, unless their Pastors do strike the chiefest stroke and have power above the rest? Can their Pastoral Synod do any thing, unless they have some President amongst them? In Synods, they are forced to give one Pastor preheminence and superiority above the rest. But they answer, That he, who being a Pastor according to the Order of their Discipline, p. 393is, for the time, some little deal mightier than his Brethren, doth not continue so longer than only during the Synod. Which Answer serveth not to help them out of the bryars: for, by their practise, they confirm our Principle, touching the necessity of one man's preheminence wheresoever a concurrency of many is required unto any one solemn action; this Nature teacheth, and this they cannot chuse but acknowledge. As for the change of his Person to whom they give this preheminence, if they think it expedient to make for every Synod a new Superiour, there is no Law of God which bindeth them so to do, neither any that telleth them, that they might suffer one and the same man being made President, even to continue so during life; and to leave his preheminence unto his Successours after him, as, by the antient Order of the Church, Archbishops, Presidents amongst Bishops, have used to do. The ground therefore of their preheminence above Bishops, is the necessity of often concurrency of many Bishops about the Publick affairs of the Church, as consecrations of Bishops, consultations of remedy of general disorders, audience judicial, when the actions of any Bishop should be called in question, or Appeals are made from his Sentence by such as think themselves wronged. These, and the like affairs usually requiring, that many Bishops should orderly assemble, begin, and conclude somewhat; it hath seemed, in the eyes of Reverend Antiquity, a thing most requisite, that the Church should not only have Bishops, but, even amongst Bishops, some to be in Authority chiefest. Unto which purpose, the very state of the whole World, immediately before Christianity took place, doth seem, by the special providence of God to have been prepared: For we must know, that the Countrys where the Gospel was first planted, were, for the most part, subject to the Roman Empire. The Romans use was commonly, when, by warr they had subdued Foreign Nations, to make them Provinces, that is, to place over them Roman Governors, such as might order them according to the Laws and Customs of Rome. And, to the end that all things might be the more easily and orderly done, a whole Country being divided into sundry parts, there was in each part some one City, whereinto they about did resort for Justice. Every such part was termed aaaCic. Fam. Ep. 5. Si quid na …um aliquo Helle…io controversiae ut in ill…m … rejicias. The suit which Tully maketh w…s this, that the Party in whose behalf he wrote to the Propraetor, might have his Causes put over to that Court which was held in the Diocess of Hellespont, where the man did abide, and not to his trouble be forced to fo…low them at Ephesus,which was the chiefest Court in th…t Province. Diocess. Howbeit, the name Diocess is sometime so generally taken, that it containeth not only mo such parts of a Province, but even moe Provinces also than one; as, the Diocess of Asia contained eight; the Diocess of Africa seven. Touching Diocesses according unto a stricter sense, whereby they are taken for a part of a Province, the words of Livy do plainly shew, what Orders the Romans did observe in them. For at what time they had brought the Macedonians into subjection, the Roman Governor, by order from the Senat of Rome, gave charge that Macedonia should be divided into four Regions or Diocesses. Capita Regionum ubi concilia fierent primae Sedis Amphipolim, secundae Thessalonicen, tertiae Pellam, quartae Pelagoniam fecit. Eo, Concilia sua cujusque Regionis indici, pecuniam conferri, ibi Magistratus creari jussit. This being before the dayes of the Emperors, by their appointment Thessalonica was afterwards the chiefest, and in it the highest Governor of Macedonia had his Seat: Whereupon the other three Dioceses were in that respect inferiour unto it, as Daughters unto a Mother City; for not unto every Town of Justice was that Title given, but was peculiar unto those Cities wherein principal Courts were kept. Thus in Macedonia, the Mother City was Thessalonica: In Asia, bbCic. ad Attic. lib. 5. Ep. 12. Item. 1. observ. D. de officio Proconsulis & Legati.Ephesus; in Africa, Carthage; For so ccLib. 1. Tit. 27. l. 1. sect. 1. & 2. Sancimus ut sicut Oriens atqu… Illyricum, ita & Africa praetoriana maxima potestate specialiter à nostra elementia decoretur. Cujus sedem jubemus esse Carthaginem & ab ea, auxiliante Deo. septem pro…inciae cum suis judicious disponantur.Iustinian in his time made it. The Governors, Officers, and Inhabitants of those Mother-Cities were termed for difference-sake Metropolites, that is to say, Mother-city-men; than which, nothing could possibly have been devised more fit to suit with the nature of that form of Spiritual Regiment, under which afterwards the Church should live. Wherefore if the Prophet saw cause to acknowledge unto the Lord, that the light of his gracious providence did shine no where more apparently to the eye, than in preparing the Land of Canaan to be a Receptacle for that Church which was of old,ddPsal. 30. 8, 9.Ps 30:8Ps 30:9 Thou hast brought a Vine out of Egypt, thou hast cast out the Heathen and planted it, thou madest room for it, and when it had taken root it filled the Land. How much more ought we to wonder at the handy-work of Almighty God, who, to settle the Kingdom of his dear Son, did not cast out any one People, but directed in such sort the Politick Councils of them who ruled farr and wide overall, that p. 394they throughout all Nations, People, and Countries upon Earth, should unwittingly prepare the Field wherein the Vine which God did intend, that is to say, the Church of his dearly beloved Son, was to take root. For unto nothing else can we attribute it, saving only unto the very incomprehensible force of Divine providence, that the World was in so marvellous sit sort divided, levelled, and laid out before hand? whose work could it be but his alone to make such provision for the direct implantation of his Church? Wherefore inequality of Bishops being found a thing convenient for the Church of God, in such consideration as hath been shewed; when it came secondly in question, which Bishops should be higher and which lower, it seemed herein not to the civil Monarch only, but to the most, expedient that the dignity and celebrity of Mother-Cities should be respected. They which dream, that,Concil. Antiochen, c. …. foreign. if Civil Authority had not given such preheminence unto one City more than another, there had never grown an inequality among Bishops, are deceived; Superiority of one Bishop over another would be requisite in the Church, although that Civil distinction were abolished; other causes having made it necessary, even amongst Bishops, to have some in degree higher than the rest, the civil dignity of place was considered only as a reason wherefore this Bishop should be preferred before that: Which deliberation had been likely enough to have raised no small trouble, but that such was the circumstance of place, as being followed in that choyce, besides the manifest conveniency thereof, took away all show of Partiality, prevented secret emulations, and gave no man occasion to think his Person disgraced in that another was preferred before him.