Ecclesiastical custome Thus far Smectymâ—uns And thus Ierom is made to agree with himself whom our Episcopal Doctors would make to speak contradictions But Ierom saith It was toto orbe decretum and how could this be but by Apostolical appointment The same Author also saith in the same place That it came in paulatim It was not decreed in the whole world all at once but it came in by degrees in some places sooner and in some later The saying of Ambrose or whosoever was the Author of it upon the 4 th to the Ephesians is very remarkable Ideo non per omnia conveniâ—nt scripta Apostoli Ordâ—nationi quae nunc in Ecclesiâ est c. Nam Timotheum Presbyterum a se creatum Episcopum vocat quia primum Presbyteri Episcopi appellabantur ut recedente uno sequens ei succederet c. Sed quia caeperunt sequentes Presbyteri indigni inveniri ad primatus tenendos immutata est ratio prospiciente Concilio ut non Ordo sed meritum crearet Episcopum This quotation we shall have occasion to mention afterwards We bring it now onely to shew 1. That the Ordination that was in Ambrose his dayes if he be the Author was not in all things agreeable to the Apostolical pattern 2. That the change that was made was prospicieâ—te concilio Was by the advise of a Councel and therefore it is not to be wondered if in time the Church of Christ came to be governed by the lifting up of one Presbyter above the rest But how long was it that the Church of Christ was governed by the common Councel of Presbyters without a Bishop set over them Dr. Blondel a man of great Reading and Learning undertakes in a large discourse to make out that before the year 140. there was not a Bishop over Presbyters To whose elaborate writings we refer the Reader for further satisfaction in this particular Sure we are that Clemens who lived in the first Century in his famous Epistle to the Corinthians an undoubted piece of Antiquity makes but two Orders of Ministry Bishops and Deacons The occasion of that Epistle seems to be a new sedition raised by the Corinthians against their Presbyters p. 57.58 not as B. Hall saies the continuation of the schismes amongst them in the Apostles dayes Clemens to remove their present sedition tells them how God hath alwayes appointed several Orders in his Church which must not be confounded In the Iewish Church he appointed a high Priest Priests and Levites And then tells them for the time of the Gospel that Christ Jesus sent his Apostles through Countries and Cities in which they preached and constituted the first fruits approving them by the spirit for Bishops and Deacons to those who should afterwards believe Here we observe 1. That in the first and purest times the custome was to choose Bishops in Villages as well as in great Cities Afterwards indeed in the year 347. in the Councel of Sardica it was decreed That no man should be chosen Bishop in a Village or in a little City ne vilescat noâ—eâ— Episcopi That the name of a Bishop might not be rendred contemptible But in the first age of the Church they appointed Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. That Bishops and Deacons were the onely Orders of Ministry in the first Primitive Church And that the Apostles appointed but two Officers that is Bishops and Deacons to bring men to believe Because when he had reckoned up three Orders appointed by God among the Jewes Highpriest Priests and Levites coming to recite Orders appointed by the Apostles under the Gospel he doth mention onely Bishops and Deacons The same Clemens adds pag. 57. That the Apostles knowing by Jesus Christ that there would a contention arise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About the name Bishop and being indued with perfect foreknowledge they appointed the foresaid that is the foresaid Orders of Bishops and Deacons c. Here note 1. That by name is not meant the bare name of Bishop but the honour and dignity as it is taken Phil. 2.9 Ephes. 1.21 Heb. 1.4 Revel 11. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The controversie amongst the Corinthians was not about the Name but dignity of Episcopacy for it was about the deposition of their godly Presbyters pag. 57.58 2. That the onely remedy appointed by the Apostles for the care of all contentions arising about Episcopacy is by committing the care of the Church unto Bishops and Deacons Afterwards the Church found out another way by setting up one Bishop over another But Clemens tells us That the Apostles indued with perfect foreknowledge of things Ordained onely Bishops and Deacons for a remedy of all Schismes It would be too long to recite all that is said in this Epistle for the Justification of our proposition Let the Reader peruse pag. 57.62.69.72 and take notice That those that are called Bishops in one place are called Presbyters in another and that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throughout the whole Epistle The like record we have of Polycarpe that famous Disciple of Iohn the Apostle who lived also within the first Century and wrote an Epistle to the Philippians in which he makes also but two Orders of Ministry Bishops and Deacons perswades the Philippians to be subject to their Presbyters and Deacons as to God and to Christ. Nay Bishop Bilson himself saith pag. 158.159 That Elders at first did govern by common advise is no doubt at all to us That which is doubted and denied by us is That these Elders were Lay-men Gratian in his decrees brings in Ierom word for word affirming That a Bishop and a Presbyter are the same upon which words the author of the glosse saith Some say that in the first Primitive Church the Office of Bishops and Presbyters was common but in the second Primitive Church both names and Offices began to be distinguished And again A third sort say this advancing was made in respect of name and in respect of administration and in respect of certain Ministeries which belong onely to the Episcopal office And the same Author himself is of this opinion saying Before this advancing these names Bishops and Presbyters were altogether of the same signification and the administration was common because Churches were governed by the common advise of Presbyters And again This advancing was made for a remedy against schisme as is here said by St. Ierom. That one should have the preheminence in regard of the name the administration and certain Sacraments which now are appropriated to Bishops Here we have a distinction of the first and second Primitive Church and that in the first Primitive Church Bishops and Presbyters were all one To all these Quotations we shall subjoyn a remarkable passage of the L.
Anacletus Clemens and another called Cletus as some affirm are inextricable Some say That Titus was Bishop of Crâ—te some say Archbishop and some Bishop of Dalmatia Some say That Timothy was Bishop of Ephesus and some say That Iohn was Bishop of Ephesus at the same time Some say Polycaâ—ps was first Bishop of Smyrna another saith that he succeeded one Buâ—olus and another That Aristâ— was first Some say That Alexandria had but one Bishop and other Cities two and others that there was but one Bishop of one City at the same time And how can these Catalogues be unquestionable that must be made up out of Testimonies that fight one against another Learned Iunius speaking of that great controversie about the succession of the first Bishops or Presbyters of Rome whether Linus was the first or Clemens or Anacletus hath this remarkable passage That these or some of these were Presbyters or Bishops of Rome at the same time ruling the Church in common But the following Writers fancying to themselves such Bishops as then had obtained in the Church fell into these snares of tradition because they supposed according to the custome of their own timeâ— that theâ—e could be but one Bishop in one Church at the same time which iâ— quite crosse to the Apostolic all times Thirdly This is also to be considered That they that made the Catalogues spake according to the language of the times in which they lived in which there was a distinction between Bishops and Presbyâ—ers and therefore call them who went before them Bishops whereas indeed they were not so in a proper sence Nor can the Bishops of after-times be said to succeed them any otherwise if so much then Caesar is said to succeed the Roman Consuls Fourthly These Catalogues do resolve themselves into an Apostle or an Evangelist as at Rome into 〈◊〉 at Alexandria into Mark at Ephesus into Timothy aâ— â—retâ— into Titus Now it is certain That the Apostles and Evangelists cannot be said to be Bishops in a formal sence For they had an universal Commission and their Offices were extraordinary and they had no successors properly in idem Officium Indeed Bishops or Presbyteâ—s did succeed them in some part of their work but not in their Office Ordinary Offices succeed Extraordinary not in the same line and degree as one Brother succeeds another in his inheritance but as men of another Order and in a different line They are we confesse called Bishops by Ecclesiastical Writers but that was onely by way of allusion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we have formerly shewed We will conclude this Proposition with part of a passage out of the conference of the Reverend Presbyters at the Isle of Wight where they say And left your Majesty might reply That however the Catalogues and Testimonies may varie or be mistaken in the order or times or names of those Persons that succeeded the Apostles yet all agree that there was a Succession of some Persons and so though the credit of the Catalogues be infirmed yet the thing intended is confirmed thereby We grant that a Succession of men to feed and govern these Churches while they continued Churches cannot be denyed and that the Apostles and Evangelists that planted and watered those Churches though extraordinary and temporary Officers were by Ecclesiastical Writers in compliance with the language and usage of thir own times called Bishops and so were eminent men of chief note presiding in Presbyteries of the Cities or Churches called by such Writers as wrote after the division and distinction of the names of Presbyters and Bishops But that those first and ancientest Presbyters were Bishops in proper sence according to your Majesties description invested with power over Presbyters and people to whom as distinct from Presbyters did belong the power of Ordination giving Rules and Censures we humbly conceive can never be proved by authentick or competent Testimonies And granting that your Majesty should prove the Succession of Bishops from the Primitive times seriatim yet if these from whom you draw and through whom you derive it be found either more then Bishops as Apostles and extraordinary persons or lesse then Bishops aâ— meerly first Presbyters having not one of the three essentials to Episcopal Government mentioned by your Majestie in their own hand it will follow that all your Majestie hath proved by this Succession is the Homonymy and equivocal acceptation of the word Episcopus Proposition 8. THat whatsoever may be said of Episcopacy out of Antiquity yet notwithstanding it is an opinion generally received by the Learned in all ages That there are but Two Orders of Ministers in the Church of Christ Bishops and Deacons according to the saying of Paul to the Philippians where he salutes the Bishops and Deaconâ— that is the Presbyters and Deacons Of this opinion iâ— Clement in his Epistle to the Corinthians and Polycarpâ— in his Epistle to the Philâ—delphians as we have shewed Thiâ— also iâ— the opinion of most of the School-men Lombard saith Whereas all the seven Orders are spiritual and sacred yet the Canons think that two onely are called Sacred Orders by an excellency to wit the order of Deaconship and Priesthood because the Primitive Church so far as we can read had onely these two and of these only we have the Apostles precept Bonaventâ—râ— saith That Episcopacy iâ— no order but an eminency and dignity The like saith Aâ—reâ—lus upon the 4. Sent. distinct 24. Navâ—rrus saith That it is the common opinion of the Divines That Episcopacy is not an Order but an Office See more of this in Forbesii Iâ—â—nicuâ— lib. 2. cap. 11. And in the Addition of M. Mason to his defence of the Ministry of the Church of England where there are very many authors cited to prove That Presbytery is the highest Order of Ministry is not a different order but a different degree of the same Order See also D. Bloâ—deâ— Sect. 3.135 where he sheweth out of divers Councells that under the name of Priests and Levites the whole Gospel-Ministry were comprehended In our own Nation that blessed man Mr. Wickloffe did judge that there ought onely to be two Orders of Ministers in the Church to wit Presbyters and Deacons And Iohn Lamberâ— a Martyr in his answer to Articles objected against him saith As touching Priesthood in the Primitive Church when vertue bore as Ancient Doctors do deem and Scripture in mine opinion recordeth the same most room there were no more Officers in the Church of God then Bishops and Deacons that is Ministers as witnesseth besides Scripture Hierome in his Commentariesupon the Epistles of Paul But we shall give one instance instead of many that might be added In the year 1537. there came out a Book called The Institution of a Christian man made by the whole Clergy in their Provincial Synod set forth by the authority of the Kings Majestie and approved by the whole Parliament and commanded to be preached to the
the people began to say I am of Paul and I of Apollo and I of Câ—phas The Churches were governed by the common Councel of the Presters But after that each man begun to account those whom he had baptized his own and not Christs it was decreed through the whole world that one of the Presbyters should be set over the rest to whom the care of al the Church should belong that the seeds of schisme might be taken away Thinkes any that this is my opinion and not the opinion of the Scripture that a Bishop and an Elder is the same let him read the words of the Apostle to the Philippians saying Paul and Timothy the servants of Iesus Christ to them that are at Philippi with the Bishops and Dâ—acâ—ns Philippi is one City of Macidonia and certainly in one City there could not be many Bishops as they are now called But because at that time they called the same men Bishops whom they called Presbyters Therefore he speaks indifferently of Bishops as of Presbyters If thiâ— yet seems doubtful to any unlesse it be proved by another testimony let him consider That in the Acts of the Apostles it is written That when Paul came to Miletuâ— he sent to Ephâ—sus and called the Elders of that Church and amongst other things saith unto them Take heed to your selves and to all the flock over which the holy Ghost hath made you Bishops to feed the Church of God which he hath purchased with his own blood And here let yet be diligently observed That calling the Presbyters of one City of Ephesus he afterwards called the same persons Bishops If any will receive that Epistle which under the name of Paul is written to the Hebrewes There are care of the Church is divided amongst many For thus he writeth to the people Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give an account that they may do it with joy and not with grief for that is unprofitable for you And Peter if called from the firmnesse of his faith saith in his Epistle The Elders which are among you I exhort also who am an Elder and a witnesse of the sufferings of Christ and also a partaker of the Glory that shall be revealed Feed the flock of God which is among you c. not by constraint but willingly These things I have written to shew that amongst the ancients Bishops and Presbyters were one the same and that by little little that all the seeds of dissention might be pluckt up all the care of the Church was delegated to one And therefore as the Elders may know that they are to be subject to him that is set over them by the custom of theChurch so let the Bishops know That it is more from custom then from any true dispensation from the Lord that they are above the Presbyters and that they ought to rule the Church in common imitating Moses who though he had it in his own power to govern the people of Israel yet notwithstanding chose 70. with whom he would judge the People We have thought fit to transcribe this quotation at large because it gives the same interpretation of Scriptures which we do and makes it the result of all his discourse That Bishops over Presbyters are from the Custom of the Church onely and not from any divine original We might here likewise set down the Epistle that St. Hierome writes to Evagrius wherein he brings not only the Scripture forementioned but most of the other places which we have brought and gives the same explication of them but because it is very long we think fit to omit it and desire the diligent Reader for his own further satisfaction to peruse it The next that we shall cite is St. Austin who in his 19 th Epistle writing unto St. Hierome saith That though according to words of honour which the custome of the Church hath brought in Episcopacy be greater then Presbytery yet in many things Austin is Inferior to Hierome And in Quaest. veteris et Novi Testamenti Quaest. 101. what is a Bishop but the first Priest that is to say the highest Priest In the third place we shall add Dr. Reynolds in his Epistle to Sir Francis Knowls who shewes out of Chrysostome Hierome Ambrose Augustinâ— Theodoret Pri masius Sedulius Theophylact That Bishops and Presbyters are all one in Scripture and that Aerius co uld no more be justly condemned for heresie for holding Bishops and Presbyters to be all one then all those fathers with whom agree saith he Oecumenius and Ansolme Arch-Bishop of Canterbury and another Anselme and Gregory and Gratian and affirmes that it was once enro lled in the Canon law for sound and Catholique Doctrine and thereupon taught by learned men he adds further That it is unlikely that Anselmâ— should have been Canonized for a Saint by the Pope of Rome and the other Anselme and Gregory so esteemed in the Popes Library that Gratians works should be allowed so long time by so many Popes for the golden fountain of the Canon law if they had taught that for sound doctrine which by the whole Church in her most flourishing condition was condemned for heresy and concludes th at they who have laboured about the reformation of the Church these five hundred yeares of whom he names abundance have taught that all Pastors be they intitulated Bishops or Priests have equal authority and power by the word of God In the fourth place we might urge the saying of Michael Medina lib. 1. de sacris origin who affirmes that not onely St. Hierome but also that Ambrose Austin Sedulius Primasius Chrisostome Theodoret Oecumenius Theophylact were of the same judgement with Aerius and held that there was no difference between a Bishop and a Presbyter by Scripture The Next we shall instance in is Cassander in his Book of consâ—ltation article 14 who saith whether Episcopacy be to be accounted an order Ecclesiastical distinct from Presbytery is a question much debated between the Theologues and the Canonists But in this one particular all sides agree That in the Apostles dayes there was no difference between a Bishop and a Presbyter but afterwards for the avoiding of Schisme the Bishop was placed before the Presbyter to whom the power of ordination was granted that so peace might be continued in the Church Add further That in the Oecumenical Councels of Constance and Basil after long debate it was concluded That Presbyters should have dicisive suffrages in Councells as well as Bishops because that by the law of God Bishops were no more then they and it is expressely given them Act 17.23 7. Erasmus upon 1. Tim. 4.4 saith that in ancient time there was no difference between a Bishop and a Presbyter but afterwards for the avoiding of Schisme a Bishop was chosen by many and so many Pres byters so many Bishops 8. Bishop Iewel in
For it is agreed upon on al parts That believers in great Cities were not divided into set and fixed Congregations or Parishes till long after the Apostles dayes And that Parishes were not united into Diocesses till 260. years after Christ. And therefore sure we are That there could not be Diocesan Churches and Diocesan Bishops formally so called in the Apostles dayes These Angels were Congregational not Diocesan In the beginning of Christianity the number of believers even in the greatest Cities were so few as that they might well meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one and the same place And these were called The Church of the Citie and therefore to ordain Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one in Scripture Afterwards we conceive That believers became so numerous in these great Cities as that they could not conveniently meet in one place Thus it was in the Church of Hierusalem and thus possible it might be in most of these Asian Churches in St. Iohns time But yet notwithstanding all this there are three things diligently to be observed 1. That these meeting places were frequented promisâ—uously and indistinctly and that believers were not divided into set and fixed Churches or congregations in the Apostles dayes 2. That notwithstanding these different meeting places yet the believers of one City made but one Church in the Apostles dayes as is evident in the Church of Hierusalem which is called a Church not Churches Act. 8.1 15.6 22.16 And so likewise it is called the Church of Ephesus and the Church of Thyatira c. not Churches c. 3. That this Church in the City was governed in the Apostles dayes by the common Councel of Presbyters or Bishops For the Apostles went about Ordaining Presbyters in every Church and Act. 20.71 Paul calls for the Elders of the Church of Ephesus one of these seven Churches and calls them Bishops and commits the whole government of the Church unto thâ—m The like may be said of the other six Churches From all this we gather That the Asian Angels wâ—re not Diocesâ—n Bishopâ— but CongreCongregational Presbyterâ— seated each of them in one Church not any of them in more then one And though Polyâ—arpe by Tertullian and Irenaeus be called Bishop of Smyrna and Onâ—simus by others Bishop of Ephesus yet it is confessed by all That Bishops and Presbyters had all one name in the Apostles dayes and long after even in Irenaus his time And therefore the question still remains Whether they were Bishops phrasi Apostolica that is Presbyters or phrasi Pontificia whether Bishops Antonomasticâ— and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called or whether as we believe and have proved as we conceive sufficiently in a general sense as all Presbyters are called This is all we shall say about the Second answer Though for our parts we professe that we adhere unto the first answer That the word Angel is to be taken Collectively not Individually And so much in answer to the Scripture-argument drawn from the Asian Angels CHAP. VII Containing our Reply to the Answers given to our Scripture-arguments THe next thing we are to take in hand is to make brief replyes unto those answers that are given to some of our arguments for to some of them no answer at all is given brought against the jus divinum of Prelacy and for the Identity of a Bishop and Presbyter in Scripture The general answer that is returned unto all our texts of Scripture is That these texts do onely prove an Identity of names but not of Offices and that it is the great Presbyterian fallâ—cy To argue from the Samenesse of names to a samenesse of function But we answer 1. That it is of no small consequence that there is a constant Identity of denomination between a Bishop and â— Presbyter For the proper end of names being as Smectâ—ymnuus saith to distinguish things according to the difference of their nature and the supream wisdom of God being the imposer of these names who could neither be ignorant of the nature of these offices nor mistake the proper end of imposition of names nor want variety to expresse himself the argument taken from the constant Identity of Denomination is not so contemptible as some would make it 2. But we answer further That our argument is not drawn from the Identity of denomination onely but also from the Identity of Office it is this They that have the same name and the same office and the same qualifications for their office and the same Ordination to their office they are one and the same but so hath the Presbyter and Bishop Ergo This we proved from Titus 1.5.6.7 1. Tim. 3. and other places never yet answered More particularly To that place Act. 20.17 28. where the Apostle commits the government of the Church of Ephesus unto the Presbyters of that Church whom he there calls Bishops c. It is answered That these Elders were not meer Presbyters but Bishops properly so called And though they were sent for from Ephesus yet they are not said to be all of Ephesus But they were all the Bishops of Asia called from divers parts and gathered together at Ephesus and from thence sent for by Paul to Milâ—tum To make the new-minted answer seem probable They bring the 25. verse where it is said And now behold I know that ye all among whom I have gone Preaching the Kingdom of God shall see my face no more This must needs relate say they to all the Bishops of Asia amongst whom he had gone preaching the Kingdom of God And so also they bring the 31. verse Therâ—fore watch and remember that â—y the space of three years I ceased not to warne every one night and day with tears Now with whom did Paul spend his three years Not with the Elders of one City of Ephesus but with all the Bishops of Asia And therefore they conclude that this was Pauls Metropolicall visitation not of a few Elders of one City but of all the Asian Prelates To all this we reply 1. That this interpretation is a manifest wresting of the text contrary to most of the ancient Fathers to Hierom Theodâ—ret Chrys. c. and contrary to many Councells and purposely found out to avoid the deadly blow that this text giveâ— to Episcopacy by divine right 2. There is no sufficient ground to build that conjecture upon That the Bishops of all Asia were gathered together at Ephesus when Paul sent from Miletum to Ephesvs The text saith that Paul from Miletum sent to Ephesus and called the Elders of the Church Of what Church Surely of that Church to which he sent and that was Ephesus He sent not for ought we read for any other Elders neither is there any mention of any other Elders then present at Ephesus 3. The Syriack translation reads it He sent to Ephesus and called the Elders of the Church of Ephesus So Hierom Presbyteros
Ignatius requires of Hero to whom he saith Keep that depositum which I and Christ have committed unto you Christ in his Word hath concredited this holy depositum And whatsoever is agreeable in Ignatius to this holy word we imbrace Other things which neither agree with Christ nor with the true Ignatius we reject as adulterinâ— and not to be born So much in answer to this objection Proposition 4. THat when it is said by Irâ—naeus lib. 3. cap. 3. That the holy Apostles made Bishops in Churches and particularly That Polycaâ—pe was made Bishop of Smyrna by the Apostles and that the Apostles made Linus Bishop of Rome after whom succeeded Anacletus and that Clemens was made the third Bishop by the Apostles And when it is said by Tertullian lib. de praescription That Polycarpe was made Bishop of Smyrna by S. Iohn and Clement Bishop of Rome by S. Peter This will nothing at all advance the Episcopal cause unlesse it can be proved that by the word Bishop is meant a Bishop as distinct from Presbyters a Bishop as Gerrhard saith pâ—rasi Ponâ—ificiâ not a Bishop phrasi Apostolica a Bishop in a Popish not in an Apostolical sense which is all one with a Presbyter For it is not denyed by any that ever wrote of Episcopacy That the names of Bishop and Presbyter were used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles dayes and many years after And therefore Irenâ—us in his Epistle to Victor cited by Eusebius lib. 5. cap. 23 calls Aâ—iâ—etus Pius Higinus Telesphorâ—s Xistâ—â—s Presbyters of the Church of Rome and afterwards Presbyter◠〈◊〉 qui te pracesserunt The Presbyters that went before thee And so also Nec Polycarpus Aniceto suasit ut servaret qui sibi Presbyterorum quibus successerat consuâ—tudinem servandam 〈◊〉 dicebaâ— Tâ—rtullian also in his Apolog. cap. 39. callâ— the Presidents of the Churches Seniorâ— or Presbyteâ—â— when he saith Praesident probati quique Senioreâ— c. It is not therefore sufficient for our Episcopal Brethren to say That Bishops over Presbyters are of Apostolical institution because the Apostles made Bishops in Churches unlesse they do also prove that those holy men who are called â—ishopâ— were more then Presbyters Otherwise we must justly charge them of which they unjustly charge us to be guilty of endeavouring from the name Bishop which was common to Presbyters with Bishops to prove a superiority of Bishops over Presbyters Adde to this That when our Brethren do frequently urge those places of Irenaeus where he â—aith That he was able to number those that were madeBishops by the Apostles their successors unto his time and often urgeth the successions of Bishops unto whom the Apostles committed the charge of the Church in every place This will nothing at all as we conceive advantage the Episcopal Hierâ—rchy unlesse they do also prove That those Bishops were Hierarchical Bishops and not the very same with Presbyters For the same Authoâ— doth speak the very same things of Presbyters calling them also Bishops For he saith lib. 4. cap. 43. Quapropter â—is 〈◊〉 in Ecclesia sunt Presbyterâ—s obaudirâ— oporâ—et his qui successionâ—â— hâ—beâ—â— ab Apostolâ—s sicu◠〈◊〉 qui cum Episcopaâ—us successiâ—â—â— charisâ—a veritatis certâ—m secundum placitum Patris accâ—perunt Reâ—iquos vero qui absistuâ—â— Ã principâ—lâ— successione quâ—cunque loco colliguntur suspectos habere vel quasi hâ—reticâ—s mala 〈◊〉 vel quasi sciâ—dâ—ntes â—latos sibi placeâ—â—â—s 〈…〉 â—t hypocritas 〈◊〉 grati◠〈◊〉 gloriae hoc 〈◊〉 So also 〈◊〉 4 cap. 44 Ab omnibus â—aâ—ibus absistâ—re oportet adhaerere vero his qui Apostolorum sicut praediximus doctrinam custodiunt cum Presbyâ—â—rii ordine sâ—rmonem sanum conversationem sine offensa praestant ad informationem corrâ—ctionem aliorum Observe here 1. That Presbyters are called the Successors of the Apostles 2. That they are also called Bishops 3. That the Apostolical doctrine is derived from the Apostles by their succession 4. That there is nothing said in the former places of Bishops which is not here said of Presbyters And that therefore those placeâ— do not prove That the Apostles constituted Bishops in the Church distinct from and superiour over Presbyters As for that which is said about the succession of Bishops from the Apostles unto Irenaeus his time we shall hâ—ve â—ccasion to speak to afterwards Adde also That when in Antiquity Iames the Brother of our Lord is said to have been made Bishop of Hierusalem by the Apostles and Peter to be ordained Bishop of Antioch or Rome c. This doth not contribute to the proof of what it is brought for to wit That there were Bishops properly so called in the Apostles dayes For as Dr. Reynolds againsâ— Hart cap. 2. saith When the Fathers termed any Apostle a Bishop of this or that City as namely Saint Peter of Antioch or Rome they meant in a general sort and signification because they did attend that Church for a time and supply that room in preaching the Gospel which Bishops did after but as the name of Bishop is commonly taken for the Overseer of a particular Church and Pastor of a several flock so Peter was not Bishop of any one place therefore not of Rome And Dr. Whitakers lib. de Pontif. qu. 2. cap. 15. saith Patres cum Iacobum Episcopum voâ—ant auâ— etiam Pâ—trum non propriè sumâ—nt Episcopi nâ—men sed vocant eos Episcopos illarum Ecclesiarum in quibus aliquandiu commorati sunt Et si propriâ— de Episcopo loquatur absurdum est Apostolos fuisse Episcopos Nam qui propriè Episcopus â—st is Apostolus non potest esse quia Episcopus est unius tantum Ecclesiae Aâ— Apostoli plâ—â—ium Ecclesiarum fundatores inspectores erant Et postea Hâ—â— eniâ— non multum distat ab insania dicere Petrum fuisse propriè Episcopum aut reliquos Apostolos That the Fathers when they call Iames or Peter Bishops do not take the name of Bishop properly but they call them Bishops of those places where they abode for any long time And in the same place If we speak properly of Bishops it is absurd to say That the Apostles were Bishops For he that is properly a Bishop cannot be an Apostle For a Bishop is onely of one Church But the Apostles were the Founders and Overseers of many Churches And again he saith It doth not much differ from a phrenzy and madnesse to say That Peter or any of the Apostles were properly Bishops For the truth is This were to degrade the Apostles and to bring them into the Rank and Order of common and ordinâ—ry Officers of the Church which is no little Sacriledge And therefore such kind of quotations out of Antiquity do little avail our Brethren So much for the fourth Proposition Proposiâ—ion 5. THat when the distinction between a Bishop and Presbyter first began in the Church of Christ it was not